-2_ 


9 


LIBRARY 

OF   THE 

Theological   Seminary 

PRINCETON,    N.  J. 

C..8e,..SC^^ DiYfsion. ....,:. 

l^ook, ; (^3^.... 


'.'-»>«^''«!«M<taaM«*'MMyto 


^     /\/U,     c^^^^-^^^^:^^^^>^ 


<^/:^^^c^. 


Ay/ 


./ 


1^^^^^  £,£,^1^^^ 


^<. 


^<^.if-^^i     /  ^^^c^ro^-^-z^^^^ 


(^^_^.^y/7<^  ^^ify^J^^y^"^ 


THE  EXCELLENCY 


THE   LITURGY, 

IN 
FOUR  DISCOURSES, 

PREACHED  BEFORE 

THE  UNIVERSITY  OF  CAMBRIDGE, 

IN  NOVEMBER,  1811. 

ALSO, 

UNIVERSITY  SERMONS, 

COKTAIjriSTG 

1.  THE  CHURCHMAN'S  CONFESSION,  OR  AN  APPEAL 

TO  THE  LITURGY. 
IL  THE  FOUNTAIN  OF  LIVING  WATERS. 
HI.  EVANGELICAL  AND  PHARISAIC  RIGHTEOUSNESS 

COMPARED. 
IV.  CHRIST  CRUCIFIED. 


BT  THE 

REV.  CHARLES  SIMEON,  M.  A. 

FELLOW  OF  king's  COLLEGE,  CAMBRIDGE. 


NEW-YORK : 

PUBMSHED  BT  EASTBURX,  KIRK,  &  CO. 
NO.  86,   BROADWAY. 

1813. 


PBAT  &  BOWEX,  PRINTERS,  BHOOKLTJf. 


SERMON  I. 


Deut.  V.  38,  29. 

They  have  well  said  all  that  they  have 
spoken :  O  that  there  were  such  an  heart 
in  them, 

THE  historical  parts  of  the  Old  Testa- 
me  lit  are  more  worthy  of  our  attention  than 
men  generally  imagine.  A  multitude  of  facts 
recorded  in  them  are  replete  with  spiritual 
instruction^  being  intended  by  God  to  serve 
as  emblems  of  those  deep  mysteries  which 
were  afterwards  to  be  revealed.  For  in- 
stance :  What  is  related  of  our  first  parent, 
his  creation,  his  marriage,  his  sabbatic  rest, 
was  emblematic  of  that  new  creation  which 
God  will  produce  in  us,  and  of  that  union 


44 

with  Christ  whereby  it  shall  be  effected, 
aud  of  the  glorious  rest  to  which  it  shall  in- 
troduce us,  as  w ell  in  this  world  as  in  the 
World  to  come.  In  like  manner  the  pro- 
mises made  to  Adam,  to  Abraham,  and  to  Da- 
vid, whatever  reference  they  might  have  to 
the  particular  circumstances  of  those  illus- 
trious individuals,  had  a  farther  and  more 
important  accomplishment  in  the  Lord  Jesus 
Christ,  who  is  the  second  Adam,  the  Pro- 
mised Seed,  the  King  of  Israel. 

The  whole  of  the  Mosaic  dispensation 
Avas  altogether  figurative,  as  we  see  from 
the  Epistle  to  the  Hebrews,  in  which  the 
figures  themselves  are  illustrated  and  ex- 
plained. But  there  are  some  facts  which 
appear  too  trifling  to  afford  any  instruction 
of  this  kind.  We  might  expect  indeed  that 
so  remarkable  a  fact  as  the  promulgation  of 
the  law  from  Mount  Sinai  should  have  in  it 
something  mysterious  ;  but  that  the  fears  of 
the  people  on  that  occasion,  and  the  request 
dictated  by  those  fears,  should  be  intended 
by  God  to  convey  any  particular  instruction^. 


15 

i^e  eliould  not  have  readily  supposed :  yet 
by  these  did  God  intend  to  shadow  forth  the 
whole  mystery  of  redemption.  We  are  sure 
that  there  was  somewhat  remarkable  in  the 
people's  speech,  by  the  commendation  which 
God  himself  bestowed  upon  it :  still  however, 
unless  we  have  turned  our  minds  particular- 
ly to  the  subject,  we  shall  scarcely  conceive 
how  much  is  contained  in  it. 

The  point  for  our  consideration  is,  The 
request  which  the  Israelites  made  in  con- 
sequence of  the  terror  icith  which  the  die- 
play  of  the  divine  Majesty  hadinspired  them. 
The  explication  and  improvement  of  that 
point  is  all  that  properly  belongs  to  the  pas, 
sage  before  us.  But  we  have  a  further  view  in 
taking  this  text :  we  propose,  after  consider- 
ing it  in  its  true  and  proper  sense,  to  take  it 
in  an  improper  and  accommodated  sense ; 
and,  after  making  some  observations  upon 
it  in  reference  to  the  request  ichich  the  Is- 
raelites then  offered,  to  notice  it  in  refer- 
ence  to  the  requests  which  we  from  time  to 
time  make  unto  God  in  the  Liturgy  of  our 
Established  Church. 


4  TIISOLOGICSlIi 


■iV 


The  former  view  of  the  text  is  that  which 
We  propose  for  our  present  consideration ; 
the  latter  will  be  reserved  for  future  discus- 
sion. 

The  Israelites  made  an  earnest  request  to 
God:  and  God  expressed  his  approbation 
of  it  in  the  words  which  we  have  just  recit- 
ed ;  ''  They  have  well  said  all  that  they 
have  spoken  :  O  that  there  were  such  an 
heart  in  them  V'  From  hence  we  are  nat- 
urally led  to  set  before  you  The  sentiments 
and  dispositions  which  God  approves ;  the 
sentiments  ;  "  They  liave  well  said  all  that 
they  have  spoken  ;'^  the  dispositions  ;  "  O 
that  there  were  in  them  such  an  heart.'^ 

1st.  The  sentiments  which  he  approves. 

Here  it  will  be  necessary  to  analyse,  as 
it  were,  or  at  least  to  get  a  clear  and  distinct 
apprehension  of,  the  speech  which  God  com- 
mends. It  is  recorded  in  the  preceding  con- 
text from  the  23d  verse.  "  And  it  came  to 
pass,  when  ye  heard  the  voice  out  of  the 
midst  of  the  darkness,  (for  the  mountain  did 


17 

burn  with  iire,)  that  ye  came  near  unto  me^ 
even  all  the  heads  of  your  tribes,  and  your 
elders  ;  aAd  ye  said,  Behold,  the  Lord  our 
God  hath  shewed  us  his  glory,  and  his  great- 
ness, and  we  have  heard  his  voice  out  of  the 
midst  of  the  lire :  we  have  seen  this  day,  that 
God   doth   talk    with   man  and  he  liveth. 
Now  therefore  why  should  we  die  ?  for  this 
great  fire  will  consume  us  :  if  we  hear  the 
voice  of  the  Lord  our  God  any  more,  then 
we  shall  die.     For  who  is  there  of  all  flesh 
that  hath  heard  the  voice  of  the  living  God 
speaking  out  of  the  midst  of  the  fire,  as  we 
have,  and  lived  ?  Go  thou  near,  and  hear  all 
that  the  Lord  our  God  shall  say :  and  speak 
thou  unto  us  all  that  the  Lord  our  God  shall 
speak  unto  thee ;  and  we  will  hear  it  and 
do  it.^^     Then  it  is  added,  "And  tlie  Lord 
heard  the  voice  of  your   words   when  ye 
spake  unto  me  ;  and  the  Lord  said  unto  me, 
I  have  heard  the  voice  of  the  words  of  this 
people,  which  they  have  spoken  unto  thee : 
they   have    well   said    all  that  they  hav<^ 
spoken.'^ 

B  S 


18 

Now  in  this  speech  are  contained  the  fol- 
lowing things  5  An  acknowledgement  that 
they  could  not  stand  hefore  the  Divine  Ma- 
jesty;— A  desire  that  God  would  appoint 
some  one  to  mediate  hetween  iiim  and  them; 
— and  lastly,  An  engagement  to  regard  ev- 
ery word  that  should  he  delivered  to  them 
through  a  Mediator,  with  the  same  obedi- 
ential reverence,  as  they  would  if  it  were 
spoken  to  them  by  God  himself.  And  these 
are  the  sentiments,  on  which  the  commenda- 
tion in  our  text  was  unreservedly  bestowed. 

The  first  thing  then  to  be  noticed  is.  Their 
acknowledgment  that  they  could  not  stand 
before  the  Divine  Majesty, 

Many  things  had  now  occurred  to  produce 
an  extraordinary  degree  of  terror  upon  their 
minds.  There  was  a  blackness  and  dark- 
ness in  the  sky,  such  as  they  never  before 
beheld.  This  darkness  was  rendered  more 
visible  by  the  whole  adjacent  mountain  bla- 
zing with  fire,  and  by  vivid  lightenings  flash- 
ing all  around  in  quick  succession*     The 


19 

roaring  peals  of  thunder  added  an  awful 
solemnity  to  the  scene.  The  trumpet  sound- 
ing with  a  long  and  increasingly  tremendous 
blast^  accompianed  as  it  was  by  tlie  moun- 
tain shaking  to  its  centre,  appalled  the  trem- 
bling multitude :  and  Jehovah's  voice,  ut- 
tering with  inconceivable  majesty  his  au- 
thorative  commands,  caused  even  Moses 
himself  to  say,  I  exceedingly  fear  and 
quake.^  In  consequence  of  this  terrific 
scene  we  are  told  that  the  people  "  removed 
and  stood  afar  off,''t  lest  the  fire  should 
consume  them,  or  the  voice  of  God  strike 
them  dead  upon  the  spot. J  Now  though 
this  was  in  them  a  mere  slavish  feai^,  and 
the  request  founded  upon  it  had  respect  only 
to  their  temporal  safety,  yet  the  sentiment 
itself  was  good,  and  worthy  of  universal 
adoption.  God  being  hidden  from  our  sen- 
ses, so  that  we  neither  see  nor  hear  him, 
we  are  ready  to  think  lightly  of  him,  and 
even  to  rush  into  his  more  immediate  pre- 
sence without  any  holy  awe  upon  our  minds : 

*  Compare  Exod.  xix.  16 — 19.  with  Heb.  xii.  18 — 2i, 
t  Exod.  XX.  18,  19. 
\  Ver.  2i.  above  cited. 


20 

but  when  he  speaks  to  us  in  thunder  or  by  an 
earthquake,  the  most  hardened  rebel  is  made 
to  feel  that  "  with  God  is  terrible  majesty/' 
and  that   "  he  is  to  be  had  in  reverence 
*'  by  all  that  are  round  about  him.''     This 
is  a  lesson  which  Grod  has  abundantly  taught 
us  by  his  dealings  with  the  Jews.     Among 
the  men  of  Bethshemesh,  a  great  multitude 
were  slain  for  their  irreverent  curiosity  in 
looking  into  the  ark ;  as  Uzzah  also  after- 
wards was  for  his  well-meant  but  erroneous 
zeal  in  presuming  to  touch  it.     The  reason 
of  such  acts  of  severity  is  told  us  in  the  his- 
tory of  Nadab  and  Abihu,  who  were  struck 
dead  for  offering  strange  fire  on  the  altar  of 
their  God:   they  are  designed  to  teach  us, 
"  that   God  will  be    sanctified  in  all  that 
come  nigh  unto  him,  and  before  all  the  peo- 
ple he  will  be  glorified."* 

The  next  thing  to  be  noticed  is,  Their 

desire  to  have  some  person  appointed  who 

should  act  as  a  mediator   between   God  and 

them.     They  probably  had  respect  only   is 

*  Lev.  X.  i-*-3. 


the  present  occasion ;  but  God  interpreted 
their  words  as  general,  and  as  importing  a 
request  that  he  would  send  tliem  a  perma- 
nent Mediator,  who  should  transact  all  their 
business,  as  it  were,  with  God,  making 
known  to  him  their  wants,  and  communi- 
cating from  him  the  knowledge  of  his  will. 
That  God  did  construe  their  words  in  thig 
extended  sense,  we  are  informed  by  Moses 
in  a  subsequent  chapter  of  this  book.  In 
18th  of  Dent,  and  15th  and  following  ver- 
ses, this  explanation  of  the  matter  is  given. 
^'  The  Lord  thy  God  will  raise  up  unto 
thee  a  Prophet  from  the  midst  of  thee  of 
thy  brethren  like  unto  me ;  unto  him  shall 
.ye  hearken,  according  to  all  that  thou  desir- 
edsi  of  the  Lord  thy  God  in  Horeb  in  the 
day  of  the  assembly,  saying,  Let  me  not  hear 
again  the  voice  of  the  Lord  my  God,  neither 
let  me  see  this  great  fire  any  more,  that  I  die 
not,  JLndthe  Lord  said  unto  me,  tKey  have 
well  spoken  that  which  they  have   spoken, 

I    WILL   RAISE    THEM    UP  A  PrOPHET  FROM 
AMONG    THEIR    BBETHREX    like    UUto     thce, 

and  will  put  my  words  in  His  mouth  }  and 


33 

He  shall  speak  unto  them  all  that  I  com- 
mand him  :  and  it  shall  come  to  pass^  that 
whosoever  will  not  hearken  unto  my  words 
which  He  shall  speak  in  my  name,  I  will 
require  it  of  him/'  Who  this  Prophet  was, 
we  are  at  no  loss  to  declare  ^  for  the  apos- 
tle Peter,  endeavouring  to  convince  the 
Jews  from  their  own  Scriptures  that  Jesus 
was  the  Christ,  and  that  Moses  himself  had 
required  them  to  believe  in  him,  cites  these 
very  words  as  referring  to  Christy  and  calls 
upon  them  to  regard  him  as  that  very  Me- 
diator, whom  God  had  sent  in  answer  to  the 
petitions  which  had  been  offered  by  their 
forefathers  at  Mount  Horeb,* 

Here  it  should  be  remembered  that  we 
are  speaking  not  from  conjecture,  but  from 
infallible  authority  5  and  that  the  construc- 
tion we  are  putting  on  the  text  is,  not  a  fan- 
ciful interpretation  of  our  own,  but  God's 
own  exposition  of  his  own  words. 

Beliold  then  the  sentiment  expressed  in 
our  text,  and  the  coniimendation  given  to  it 
*  Acts  iii,  32,  23, 


IS3 

l)y  God  himself;  it  is  a  sentiment  which  is 
the  very  sum  and  substance  of  the  whole 
gospel ;  it  is  a  sentiment,  which  whosoever 
embraces  truly,  and  acts  upon  it  faithfully, 
can  never  peVish,  but  shall  have  eternal  life. 
The  preceding  sentiment,  that  we  are  inca- 
pable of  standing  before  an  holy  Grod,  is 
good,  as  introductory  to  this  ;  but  this  is 
the  crown  of  all ;  this  consciousness  that 
we  cannot  come  to  God,  and  that  God  tcill 
not  come  to  us,  but  through  Chkist.  This 
acquiescence  in  him  as  the  divinely  appoint- 
ed Mediator ;  this  acceptance  of  him  as 
"  the  Way,  the  Truth,  and  the  Life  ;''  this 
sentiment^  I  say,  God  did,  and  will  approve, 
wheresoever  it  may  be  found.  The  Lord 
grant  that  we  may  all  embrace  this  senti- 
ment as  we  ought ;  and  that,  having  tasted 
its  sweetness  and  felt  its  efficacy,  we  may 
attain  by  means  of  it  all  the  blessings  which 
a  due  reception  of  it  will  insure  ! 

The  third  thing  to  be  noticed  is,  Their 
engagement  to  yield  unqualified  obedience  to 
every  thing  that  should  be  spoken  to  them  by 


the  Mediator.  This,  if  viewed  only  as  a 
general  promise  of  obedience,  was  good, 
and  highly  acceptable  to  God  ;  since  the 
obedience  of  his  creatures  is  the  very  end 
of  all  his  dispensations  towards  them.  It 
is,  to  bring  them  to  obedience,  that  he  alarms 
them  by  the  denunciations  of  his  wrath,  and 
encourages  them  by  the  promises  of  his  gos- 
pel :  when  once  they  are  brought  to  love  his 
law,  and  obey  his  commandments,  all  the 
designs  of  his  love  and  mercy  are  accom- 
plished ;  and  nothing  remains  but  that  they 
attain  that  measure  of  sanctification,  that 
shall  fit  them  for  the  glory  which  he  has 
prepared  for  them. 

But  there  is  far  more  in  this  part  of  our 
subject  than  appears  at  first  sight.  We  will 
endeavour  to  enter  into  it  somewhat  more 
minutely,  in  order  to  explain  what  we  con- 
ceive to  be  contained  in  it. 

The  moral  law  was  never  given  with  a 
view  to  men's  obtaining  salvation  by  their 
obedience  to  it ;  for  it  was  not  possible  that 


S5 

tliey  who  had  transgressed  it  in  any  one 
particular,  should  afterwards  be  justified  by 
it.  St.  Paul  says,  "  If  there  had  been  a 
law  given  which  could  have  given  life^  verily 
righteousness  should  have  been  by  the 
law.'^*  But  the  law^could  not  give  life  to 
fallen  man :  and  therefore  that  way  of  ob- 
taining righteousness  is  for  ever  closed. 
With  what  view  then  was  the  law  given? 
I  answer,  to  sliew  the  existence  of  sin,  and 
tlie  lost  state  of  man  by  reason  of  sin,  and 
to  shut  him  up  to  that  way  of  obtaining  mer- 
cy,  which  God  has  revealed  in  his  gospel. 
I  need  not  multiply  passages  in  proof  of  this; 
two  will  suffice  to  establish  it  beyond  a 
doubt :  "  As  many  as  are  under  the  law, 
are  under  the  curse :  for  it  is  written,  Cursed 
is  every  one  that  continueth  not  in  all  thinsrs 
which  are  written  in  the  book  of  the  law  to 
do  them."  Again,  ''  The  law  is  our  school- 
master to  bring  us  unto  Christ,  that  we 
might  be  justified  .by  faith. ''f  But  when 
the  law  has  answered  this  end,  then  it  has 
a  further  use,  namely,  to  make  known  to  us 
*  Gab  iii.  21.        f  Gal.  iii.  lo— 2*. 


c 


,v 


n 


■•V^ 


26 

the  way  in  which  we  should  walk.  In  the 
iirst  instance  we  are  to  flee  from  it  as  a 
Covenant^  and  to  seek  for  mercy  through 
the  Mediator  :  but  when  we  have  obtained 
mercy  through  the  Mediator,  then  we  are  to 
receive  the  law  at  his  hands  a5  a  rule  of 
life,  and  to  render  a  willing  obedience  to  it. 

Now  all  this  was  shadowed  forth  in  the 
history  before  us.  God  gave  Israel  his  law 
Immediately  from  his  own  mouth  :  and,  so 
given,  it  terrified  them  beyond  measure,  and 
caused  them  to  desire  a  Mediator.  At  the 
same  time  they  did  not  express  any  wish  to 
be  liberated  from  obedience  to  it :  on  the 
contrary,  they  engaged,  that,  whatever  God 
should  speak  to  them  by  the  Mediator,  they 
would  listen  to  it  readily,  and  obey  it  unre- 
servedly. This  was  right;  and  God  both 
approved  of  it  in  them,  and  will  approve  of 
it  in  every  child  of  man. 

We  are  afraid  of  perplexing  the  subject, 
if  we  dwell  any  longer  on  this  branch  of  it ; 
because  it  would  divert  your  attention  from 


the  main  body  of  the  Discourse  :  We  will 
therefore  content  ourselves  with  citing  one 
passage,  wherein  the  whole  is  set  forth  in 
the  precise  point  of  view  in  which  we  have 
endeavoured  to  place  it.     We  have  shewn 
that  the  transactions  at  Mount  Sinai,  were 
intended  to  shadow  forth  the  nature  of  the 
two  dispensations,  (that  of  the  law  and  that 
of  the  gospel,)  in  a  contrasted  view ;  that 
the  terrific  nature  of  the  one  made  the  Israel- 
ites  desirous  to  obtain   an  interest  in  the 
other ;  and  that  the  appointment  of  Mose»- 
to  be  their  Mediator,  and  to  communicate? 
to  them  the  furtlier  knowledge  of  his  will 
with  a  view  to  their  future  obedience,  w  as 
altogether  illustrative  of  the  gospel ;  which^ 
whilst  it  teaches  us  to  flee  to  Christ  from 
the  curses  of  the  broken  law,  requires  u^ 
afterwards  to  obey  that  law  :  in  a  word^  we 
have   shewn^  that  though,  as  St.  Paul  ex> 
presses  it,  we  are  ''  without  law,^^  (consi- 
dered as  a  Covenant)   we  are  nevertheless 
"  not  without  law^  to  God,  but  under  the  law* 
to  Christ  :"*  And  all  this  is  set  forth  in  the 
12th  chapter  of  the  Epistle  to  the  Hebrews. 
*  1  Cor.  ix.  2U 


S8  ' 

in  the  followiDg  words  :  ''  Ye  are  not  come 
unto  the  mount  that  might  be  touched,  and 
that  burned  with  fire,  nor  unto  blackness 
and  darkness  and  tempest,  and  the  sound  of 
a  trumpet  and  the  voice  of  words  ;  which 
voice  they  that  heard,  intreated  that  the 
word  should  not  be  spoken  to  them  any 
more  :  (for  they  could  not  endure  that  which 
was  commanded  :  and  so  terrible  was  the 
sight,  that  Moses  said,  I  exceedingly  fear 
and  quake:)  but  ye  are  come  unto  Mount 
8 ion,  and  unto  the  city  of  the  living  God^ 
the  heavenly  Jerusalem,  and  to  an  innume- 
rable company  of  angels,  to  the  general  As- 
sembly and  Church  of  the  first-born,  which 
are  written  in  heaven,  and  to  God  the  Judge 
of  all,  and  to  the  spirits  of  just  men  made 
perfect,  and  to  Jesus  the  Mediator  of  the 
J\''ew  Covenant,  and  to  the  blood  of  sprink- 
ling which  speaketh  better  things  than  the 
blood  of  Abel.'^* 

I  would   only  observe,  in  order  to  pre- 
vent any  misconception  of  my  meaning,  that 
I  do  not  suppose  the  Israelites  to  have  had 
*  Heb.  xii.  18—34. 


a  distinct  view  of  these  things,  snch  as  we 
have  at  present ;  but  that  they  spake  like 
Caiaphas  the  high-priest^  when  he  said, 
^'  It  was  expedient  for  one  man  to  die  for 
the  people^ rather  than  that  the  whole  nation 
should  perish  :''*  they  did  not  understand 
the  full  import  of  their  own  words ;  but 
God  overruled  their  present  feelings  so  that 
they  spake  what  was  proper  to  shadow 
forth  the  mysteries  of  his  gospel ;  and  he 
then  interpreted  their  words  according  ta 
the  full  and  comprehensive  sense  in  Avhich 
he  intended  they  should  be  understood. 

We  could  gladly  have  added  somewhat 
more  in  confirmation  of  the  sentiments  which 
have  been  set  before  you,  and  particularly 
as  founded  on  the  passage  we  are  consider- 
ing ;  but  your  time  forbids  it ;  and  there- 
fore we  pass  on  to  notice  in  the 

lid  place,  The  dispositions  which  God 
approves*  These  must  be  noticed  with  a 
direct  reference  to  the  sentiments  already^ 

*  1  John  xi.  49 — 52, 


80 

considered ;  for  God  having  said,  ^'  They 
have  well  said  all  that  they  have  spoken/^ 
adds,  "  O  that  there  were  such  an  heart  in 
theml'^ 

It  is  but  too  common  for  those  desires, 
which  arise  in  the^  mind  under  .some  pecu- 
liarly alarmin^^  circumstances,  to  prove  only 
transient,  and  to  yield  in  a  very  little  time 
to  the  rooted  inclinations  of  the  heart. 
This,  it  is  feared,  was  the  case  with  Israel 
at  that  time :  and  God  himself  intimated, 
that  the  seed  which  thus  hastily  sprang  up, 
would  soon  perish  for  want  of  a  sufficient 
root.  But  the  information  which  we  de- 
rive from  hence  is  wholly  independent  of 
them  :  whether  they  cultivated  these  dis- 
positions or  not,  we  see  what  dispositions 
God  approves.  It  is  his  wish  to  find  in  all 
of  us,  A  reverential  fear  of  God — Jl  love 
to  Jesus  as  our  Mediator — -and  An  unfeign* 
ed  delight  in  his  commands. 

First  he  desires  to  find  in  us  a  ei  revereri^ 
tialfear  of  God,     That  ease^  that  iadiffer- 


31 

ence,  that  security  which  men  in  general 
indulge^  is  most  displeasing  to  him.  Be- 
hold  how  he  addresses  men  of  this  descrip- 
tion hy  the  prophet  Jeremiah  :  '^  Hear  now 
this,  O  foolish  people,  and  without  under- 
standing ;  which  have  eyes  and  see  not ; 
w^hich  have  ears  and  hear  not :  Fear  ye  not 
me?  saith  the  Lord :  will  ye  not  tremble 
at  my  presence,  which  have  placed  the  sand 
for  the  bound  of  the  sea  by  a  perpetual  de- 
cree, that  it  cannot  pass  it;  and  though  the 
waves  thereof  toss  themselves,  yet  can  they 
not  prevail ;  though  they  roar,  yet  can  they 
not  pass  over  it?  But  this  people  hath  a 
revolting  and  a  rebellious  heart ;  they  are 
revolted  and  gone :  neither  say  they  in 
their  heart.  Let  us  now  fear  the  Lord  our 
God."*  Hear  too  what  he  says  by  the 
prophet  Zephaniah :  "  I  will  search  Jeru- 
salem with  candles,  and  will  punish  the 
men  that  are  settled  on  their  lees.^f  It  is 
thought  by  many,  that,  if  they  commit  no 
flagrant  enormity,  they  have  no  cause  to 
fear  :  but  even  a  heathen,  when  brought  to 
*  Jer.  V.  21—3*.        t  Zeph.  i.  i2. 


3S    . 

a  right  mind,  saw  the  folly  and  impiety  of 
such  a  conceit,  and  issued  a  decree  to  all 
the  subjects  of  his  realm,  that  they  should 
all  •*  tremble  and  fear  before  the  God  of 
Daniel,  who  is  the  living  God  and  steadfast 
forever/^*  Such  a  state  of  mind  is  dread- 
ed, from  an  idea  that  it  must  of  necessity 
be  destructive  of  all  happiness.  This  how- 
ever is  not  true  :  on  the  contrary,  the  more 
of  holy  fear  we  have  in  our  hearts,  the  hap- 
pier we  shall  be.  If  indeed  our  fear  be 
only  of  a  slavish  kind,  it  will  make  us  un- 
happy ;  but^  in  proportion  as  it  partakes  of 
filial  regard,  and  has  respect  to  God  as  a 
Father,  it  will  become  a  source  of  unspeak. 
able  peace  and  joy.  The  testimony  of  So- 
lomon is,  "  Happy  is  the  man  that  feareth 
always.'^!  Nor  should  we  shun  even  the 
slavish  fear,  since  it  is  generally  the  pre- 
lude to  that  which  is  truly  filial ;  the  spirit 
of  bondage  is  intended  to  lead  us  to  a  spirit 
of  adoption,  whereby  we  may  cry,  Abba^ 
Father.J  Another  ground  on  which  mea 
*  Dan,  vi.  26.  f  Prov.  xxviii.  14i 
t  Rom.  viii,  i5. 


3S 

endeavour  to  put  away  the  fear  of  God  i&, 
that  it  argues  weakness  of  understanding 
v^nd  meanness  of  spirit :  but  we  are  told  on 
infallible  authority,  tliat  ''  the  fear  of  the 
Lord  is  the  beginning  of  wisdom  :  a  good 
understanding  have  all'  they  that  do  his 
commandments  :  his  praise  endureth  for 
ever.'^*  Permit  me  then  to  recommend  to 
you  this  holy  disposition.  Learn  to  '^  fear 
that  gloriously  and  fearful  name,  The  Lord 
THY  GoD.^'t  Stand  in  awe  of  his  Divine 
Majesty  :  and  dread  his  displeasure  n^ore 
than  death  itself.  Bethink  yourselves,  How 
you  shall  appear  before  him  in  the  day  of 
judgment.  Settle  it  in  your  minds,  whether 
you  will  think  as  lightly  of  him  when  you 
are  standing  at  his  tribunal,  with  all  his  ter- 
rible Majesty  displayed  '1)efore  your  eyes, 
as  you  are  wont  to  do  now  that  he  is  hid 
from  your  sight.  Examine  carefully  whe- 
ther you  are  prepared  to  meet  him,  and  to  re- 
ceive your  final  doonr  at  his  hands.  1  well 
know,  that  such  thoughts  are  not  welcome 
to  the  carnal  mind :  but  I  know  also  that 
they  are  salutary,  yea,  and  indispensa 
*  Ps.  iii.  10.  t  Dent,  xxviii.  58. 


84 

bly  necessary  too  for  every  cliild  of  man. 
I  would  therefore  adopt  the  language  of  the 
Angel,  who  flew  in  the  midst  of  heaven^ 
having  the  everlasting  gospel  to  preach  to 
them  that  dwell  on  the  earth,  even  to  every 
nation  and  kindred,  and  tongue  and  people  ^ 
and  like  him  I  would  say  with  a  loud  voice, 
^^  Fear  God,  and  give  glory  to  him  ;  for  the 
hour  of  his  judgment  is  come  :''^  it  is  come 
already  in  the  divine  purpose ;  and  it  will 
speedily  come  to  every  individual  amongst 
us,  and  will  fix  us  in  an  eternity  of  bliss  or 
woe. 

The  next  disposition  which  God  would 
have  us  cultivate,  is,  A  love  to  Jesus  as  our 
Mediator,  In  proportion  as  we  fear  God, 
we  shall  love  the  Lord  Jesus  Christ,  who 
has  condescended  to  mediate  between  God 
and  us.  Were  it  only  that  he,  like  Moses, 
had  revealed  to  us  the  will  of  God  in  a  less 
terrific  way,  we  ought  to  love  him  :  hut  he 
has  done  infinitely  more  for  us  than  Moses 
could  possibly  do :  he  has  not  only  stood 
between  God  and  us,  but  has  placed  him- 
*  Rev.  xiv.  6,  7. 


»elf  in  our  steady  and  borne  the  wrath  of 
God  for  us.  He  has  not  only  vsilenced  the 
thunders  of  Mount  Sinai,  but  '•  has  redeem- 
ed us  from  the  curse  of  the  law,  being  him- 
self made  a  curse  for  us.'^^  In  a  word, 
''  he  has  made  reconciliation  for  us  by  the 
blood  of  his  cross ;''  so  that  we  may  now 
come  to  God  as  our  Father  and  our  Friend  j 
and  may  expect  at  his  hands  all  the  bless- 
ings of  Grace  and  glory.  ^*  Through  him 
we  have  access  to  God,"  even  to  his 
throne ;  and  by  faith  in  him  we  may  even 
now  receive  the  remission  of  our  sins,  and 
rejoice  in  hope  of  the  glory  of  God.  Shall 
we  not  then  love  him  ?  Shall  we  not  honour 
him  ?  Shall  we  not  employ  him  in  his  high 
office  as  our  Advocate  and  Mediator?  Shall 
we  not  glory  in  him,  ^'  and  cleave  unto  him 
with  full  purpose  of  heart?"  It  was  said  by 
the  prophet  Isaiah,  '*  Surely  shall  one 
say,  In  the  Lord  have  I  righteousness  and 
strength  ;  even  to  hiqii  shall  men  come  :  and 
all  tliat  are  incensed  against  him  shall  be 
a«hamed. — In  the  Lord  shall  all  the  seed 
*Gal.iii,  13. 


36 

of  Israel  be  justified^  and  shall  glory."**  O 
that  this  prophecy  may  be  fulfilled  in  us  ; 
and  that  there  may  henceforth  ''  be  in  every 
individual  amongst  us  such  an  heart !" 

Lastly,  God  would  behold  in  us  Jin  un- 
feigned delight  in  Ms  commandments.  This 
will  he  the  fruit,  and  must  he  the  evidence, 
of  our  love  to  Christ :  "  If  ye  love  me, 
says  our  Lord,  keep  my  commandments  :''t 
and  again,  "  He  that  hath  my  command- 
ments and  keepeth  them,  he  it  is  that  loveth 
me/'J  Indeed  without  this,  all  our  senti- 
ments or  professions  are  of  no  avail :  "  Cir- 
cumcision is  nothing,  and  uncircumcision  is 
nothing,  but  the  keeping  of  the  compiand- 
ments  of  God." J 

When  persons  hear  of  our  being  '^  deliv- 
ered from  the  law,"  and  "  dead  to  the  law," 
they  feel  a  jealousy  upon  the  subject  of  mo- 
rality, and  begin  to  fear  that  we  open  to 
men  the  flood-gates  of  licentiovisness :  but 

*  Isai.  xlv.  24^,  25,         \  John  xiv.  15.  . 
\  1  Cor.  yii.  19.  §  John  xiv.  2ii 


37 

I  heir  fears  ave  both  iiniiecessaiy  and  im 
scriptural ;  for  the  very  circumstance  of  our 
being  delivered  from  the  law  as  a  covenant 
of  works,  is  that  which  most  forcibly  con- 
strains us  to  take  it  as  a  rule  of  lif«.  Hear 
how  St.  Paul  speaks  on  this  subject:  ^^  I 
through  the  law  am  d«ad  to  tbe  law,  that  1 
might  live  unto  God:^^^  and  again,  ^^My 
brethren,  ye  are  become  dead  to  the  law 
by  the  body  of  Christ,  that  ye  should  be 
married  to  another,  even  to  him  who  is 
raised  from  the  dead,  that  we  should  bring 
forth  fruit  unto  GodJ^-{  You  perceive  then 
that  the  liberty  to  which  we  are  brought  by 
Jesus  Christ,  has  the  most  friendly  aspect 
imaginable  upon  tlie  practice  of  good  works, 
yea  rather,  that  it  absolutely  secures  the 
performance  of  them.  Whilst  tlierefore 
we  would  urge  with  ail  possible  earnest- 
ness a  simple  affiance  in  Christ  as  your 
Mediator,  we  would  al«o  intreat  you  to 
receive  the  commandments  at  his  hands, 
and  to  observe  them  with  your  whole 
hearts.     Take  our  Lord's  Sermon  on  the 

*  Gal.  ii.  19.  t  Rom.  vii.  4*. 

D 


Mounts  foriustance;  Study  with  care  and 
diligence  the  full  import  of  every  precept 
in  it.  Do  not  endeavour  to  bring  down 
, those  precepts  to  your  practice,  or  to  the 
practice  of  the  world  around  you ;  but  ra- 
ther strive  to  elevate  your  practice  to  the 
standard  which  he  has  given  you.  In  like 
manner,  take  all  the  precepts  contained  in 
the  Epistles^  and  all  the  holy  dispositions 
which  were  exercised  by  the  Apostles  ;  and 
endeavour  to  emulate  the  examples  of  the 
most  distinguished  saints.  You  are  cau- 
tioned not  to  be  righteous  over-much ;  but 
remember  that  you  have  at  least  equal  need 
of  caution  to  be  righteous  enough.  If  only 
you  walk  in  the  steps  of  our  Lord  and  his 
Apostles,  you  need  not  be  afraid  of  excess ; 
it  is  an  erroneous  kind  of  righteousness, 
against  which  Solomon  would  guard  you, 
and  not  against  an  excessive  degree  of  true 
lioliness;  for  in  true  holiness  there  can  be 
no  excess.  In  this  we  may  vie  with  each 
other,  and  strive  with  all  our  might.  St, 
Paul,  says,  '^  This  is  a  faithful  saying ;  ,and 
these  things  I  will  that   thou  affirm  con- 


39 

stantly;  that  they    who   have  helieved   in 
God  might  be  careful  to   maintain   (ov  as 
the  word  imports)  to  excel  in  good  works.'' 
By  these  we   shall  evince  the   sincerity  of 
our  love  to   Christ ;  and  by  these  we  shall 
be  judged  in  the  last  d/iy.     I  would  there- 
fore recommend  to  every   one  to  ask  him- 
self, What  is  there   which  I  have  left  un- 
done?    What  is  there  which  I  have  done 
defectively?     What  is  there  which  I  have 
done  amiss  ?     What  is  there  that  I  may  do 
more  earnestly  for  the  honour  of  God^.  for 
the  good  of  mankind,  and  for  the  benefifc  of 
my  own  soul  ?  O  that  such  a  pious  zeal  per- 
vaded   this    whole    assembly ;    and    "  thai; 
there  were  in  all  of  us  such  an  heart !''     To 
those  amongst  us  in  whom  any  good  measure 
of  this  grace  is  found,  we  would  say  in  the 
language  of  St.  Paul,  ^*  We  beseecli  yon, 
brethren,  and  exhort  you  by  the   Lord  Je- 
sus, that  as  ye  have  received  of  us  liow^  ye 
ought  to  walk   and.  to   -please    God,    so  ye 
would  abound  more  and  more.''^' 

*  1  Thess.  ir.  1. 


SERMON  II. 

Deut.  V.  2S,  39. 

They  have  well  said  all  that  they  have  spo- 
Jcen :  O  that  there  were  such  an  heart  in 
them  ! 

WHEREVER  the  word  of  God  admits 
of  a  literal  interpretation^  its  primary  sense 
ought  to  be  clearly  stated,  before  any  spirit- 
ual or  mystical  application  be  made  of  it : 
but  when  its  literal  meaning  is  ascertained^ 
we  must  proceed  to  investigate  its  hidden 
import^  which  is  frequently  the  more  impor- 
tant. This  has  been  done  in  relation  to  the 
passage  before  us  ;  which  primarily  expres- 
ses an  approbation  of  the  request  made  by 
the  Jewsj  that  God  would  speak  to  them  by 
the  mediation  of  Moses,  and  not  any  longer 
by  the  terrific  thun/lers  of  Mount  Sinai ;  but 
covertly  it  conveyed  an  intimation,  that  we 
should  all  seek  deliverance  from  the  curse 
of  the  law  through  the  mediation  of  that 


43 

great   Prophet,  wliom  God  raised  up  like 
iiDto  Moses,  even  his  Son  Jesus  Christ. 

The   fjirther  use  wliich  we  propose  to 
make  of  this  passage,  is  only  in  a  way  of  ac- 
commodation :  which  however  is  abundant- 
ly sanctioned  by  the  example  of  the  Apos- 
tles 5  who  not  uiifrequently  adopt  the  lan- 
guage of  the  Old  Testament  to  convey  their 
own  ideas,  even  when  it  has  no  necessary 
connexion  with  their  subject.     Of   course, 
the  Liturgy  of  our  Church  was  never  in  the 
contemplation  of  the  Sacred  Historian :  yet, 
as  in  that  we  constantly  address  ourselves 
to  God,  and  as  it  is  a  composition  of  unrival- 
led excellence^  and  needs  only  the  exercise 
of  our  devout  affections  to  render  it  a  most 
acceptable  service  before  God,  we  may  well 
npply  to  it  the  commendation  in  our  text; 
^'  They  have  well  said  all  that  they  have 
spoken  I  0  that  there  were  such  an  heart  ia 
them  V^ 

As  in  the  course  of  the  month  two  other 
occasion^  ©f  prosecuting  our  subjeet  will  oc= 


43 

eur,  we  shall  arrange  our  observations  ou 
the  Liturgy,  so  as  to  vindicate  its  use — dis- 
play its  excellence— and  commend  to  your 
attention  one  particular  part,  which  we  con- 
ceive to  be  eminently  deserving  notice  in 
this  place. 

In  the  present  Discourse  we  shall  confine 
ourselves  to  the  vindication  of  the  Liturgy  ; 
first,  Generally,  as  a  service  proper  to  be 
used  ;  and  then,  Particularly,  in  reference  to 
some  objections  which  are  urged  against  it. 

Perhaps  there  never  was  any  human  com- 
position more  cavilled  at,  or  less  deserving 
such  treatment,  than  our  Liturgy.  Nothing 
has  been  deemed  too  harsh  to  say  of  it.  In 
order  therefore  to  sl  general  vindication  of  it^ 
we  propose  to  shew,  that  the  use  of  it  is  law- 
ful in  itself — expedient  for  us — and  acce/p- 
table  to  God. 

It  is  lawfal  in  itself 

The  use  of  a  form  of  prayer  cannot  be  iii 
itself  wrong;  for,  if  it  had  been,  God  would 


44 

not  have  prescribed  the  use  of  forms  to  the 
J  e wish  nation.  But  Grod  did  prescribe  them 
on  several  occasions.  The  words  which  the 
priest  was  to  utter  in  blessing  the  people  of 
Israel,  are  thus  specified  :  "'  Speak  unto 
Aaron,  and  unto  his  sons,  saying,  On  this 
wise  ye  shall  bless  the  children  of  Israel, 
saying  unto  them.  The  Lord  bless  thee  and 
keep  thee  ;  the  Lord  make  his  face  to  shine 
upon  thee  and  be  gracious  unto  thee  ;  the 
Lord  lift  up  his  countenance  upon  thee,  and 
give  thee  peace.''*  In  like  manner,  w  hen  a 
man  that  had  been  slain  was  found,  inquisi- 
tion was  to  be  made  for  his  blood ;  and  the 
elders  of  the  city  that  was  nearest  to  the 
body,  were  to  make  a  solemn  affirmation  be- 
fore God  that  they  knew  not  who  the  mur- 
derer was,  and  at  the  same  time  in  a  set 
form  of  prayer  to  deprecate  the  divine  dis- 
pleasure.! At  the  offering  of  the  first-fruits, 
both  at  the  beginning  and  end  of  the  service, 
there  were  forms  of  very  considerable  length, 
which  every  offerer  was  to  utter  before  the 
Lord.J 

*  Numb.  iv.  23—26.         f  Deut.  jfxi.  7,  8. 
i  Deut.  xxvi.  B.-j — 10.13 — IS. 


45 

When  David  brought  up  the  ark  from  the 
house  of  Obed-edom  to  the  tent  which  he 
had  pitched  for  it  in  Jerusalem,  he  compos- 
ed a  form  of  prayer  and  thanksgiving  for 
the  occasion,  selected  out  of  four  different 
Psalms,*  and  put  it  into  the  hand  of  Asaph 
and  his  brethren  for  the  use  of  the  whole 
•ongregation.  In  all  following  ages  the 
Psalms  were  used  as  forms  of  devotion  : 
Hezekiah  appointed  them  for  that  purpose 
when  he  restored  the  worship  of  God  which 
had  been  suspended  and  superseded  in  the 
days  of  Ahaz  ;t  a<s  did  Ezra  also  at  the  lay- 
ing of  the  foundation  of  the  second  temple.f 
Nay,  the  Hymn  which  our  blessed  Lord 
sang  with  bis  disciples  immediately  after  he 
had  instituted  his  Supper,  as  the  memorial 
of  his  death,!)  was  either  taken  from  the 
Psalms,  from  113th  to  118th  inclusive,  or 
else  was  a  particular  form  composed  for  that 
occasion.  All  this  sufficiently  shews  that 
forms  of  devotion  are  not  evil  in  themselves. 

*  Compare  i  Chron.  xvi.  7 — 36.  with  Ps.  cv.  1—1.0, 
and  xcvi.  1 — 13.  and  cxxxvi.  1.  and  evi.  47, 48. 
t  2  Chron.  xxix.  30.     \  Ezra  iij.  10, 11. 
II  Matt.  xxvi.  30, 


46 

But  some  think,  that  though  they  were  not 
evil  under  the  Jewish  dispensation,  which 
consisted  altogether  of  rites  and  carnal  ordi- 
nances, they  are  evil  under  the  more  spirit- 
ual dispensation  of  the  Oospel.  This  how- 
ever cannot  be  ;  because  our  blessed  Lord 
taught  his  disciples  a  form  of  prayer,  and 
not  only  told  them  to  pray  after  that  manner, 
as  one  Evangelist  mentions,  but  to  use  the 
very  words^  as  another  Evangelist  declares. 
Indeed  the  word  ourwy ,  by  which  St.  Matthew 
expresses  it,  is  not  of  necessity  to  be  con- 
fined to  manner  ;*  it  might  be  taken  as  re- 
ferring to  the  very  words  :  but,  granting 
that  he  speaks  of  the  manner  only,  and  pre- 
scribes it  as  a  model ;  yet  St.  Luke  certain- 
ly requires  us  to  use  it  as  a  form  :  "  Jesus 
said  unto  them,  When  ye  fray,  say^  Our 
Father  which  art  in  heaven. '^f  According- 
ly we  find,  from  the  testimonies  of  some  of 
the  earliest  and  most  eminent  Fathers  of  the 
Church,J  that  it  was  constantly  regarded 
*  Matt,  vi.  9.  t  hnke  xi.  2. 

t  Tertullian — Cyprian — Cyril — Jerom — Augus- 
tine— Chrysostoin — Gregory.  See  Bennet's  London 
Cases,  p.  52, 


;47 

and  used  in  the  Church  as  a  form  from  the 
very  times  of  the  Apostles.  As  for  the  ob- 
jection, that  we  do  not  read  in  the  New  Tes. 
tament  that  it  was  so  used,  it  is  of  no  weight 
at  all ;  for  we  are  not  told  that  tlie  Apostles 
ever  baptised  persons  in.  the  Name  of  the 
Father,  of  the  Son,  and  of  the  Holy  Ghost; 
but  can  we  therefore  doubt  whether  they  did 
use  this  form  of  baptism?  Assuredly  not ; 
and  therefore  the  circumstance  of  such  an 
use  of  the  Lord's  Prayer  not  being  record- 
ed, especially  in  so  short  a  history  as  that 
of  the  Apostles,  is  no  argument  at  all  that  it 
was  not  so  used. 

Nor  was  this  the  only  form  used  in  the 
apostolic  age.  Lucian,  speaking  of  the  first 
Christians,  says,  "  They  spend  whole  nights 
in  singing  of  Psalms  ;''  and  Pliny,  in  his  fa- 
mous Letter  to  Trajan,  which  was  written 
not  much  above  ten  years  after  the  death  of 
.Tohn  the  Evangelist,, says  of  them,  '*  It  is 
their  manner  to  sing  by  turns  a  hymn  to 
Christ  as  God.  "  This  latter,  it  should 
seem,  was   not   a  Psalm  of  David,   but  a 


48 

hymn  composed  for  the  purpose :  and  it 
proves  indisputably,  tliat  even  in  tlie  apos- 
tolic age,  forms  of  devotion  were  in  use.  If 
we  come  down  to  the  times  subsequent  to 
the  Apostles,  we  shall  find  Liturgies  compos- 
ed for  the  service  of  the  different  Churches. 
The  Liturgies  of  St.  Peter,  St.  Mark,  and 
St.  James,  though  they  were  corrupted  in 
later  ages,  are  certainly  of  high  antiquity  : 
that  of  St.  James  was  of  great  authority  in 
the  Church  in  the  days  of  Cyril,  who  in  his 
younger  years,  at  the  end  of  the  third  or  be- 
ginning of  the  fourth  century,  wrote  a  Com- 
ment upon  it.  And  it  were  easy  to  trace  the 
use  of  them  from  that  time  even  to  the  pre- 
sent day.  Shall  it  be  said  then,  that  the  use 
of  a  pre-composed  form  of  prayer  is  not  law- 
ful ?  Would  God  have  given  so  many  forms 
under  the  Jewish  dispensation  ;  and  would 
our  blessed  Lord  have  given  a  form  for  the 
use  of  his  Church  and  people,  if  it  had  not 
been  lawful  to  use  a  form  ?  But  it  is  worthy 
of  observation,  that  those  who  most  loudly 
decry  the  use  of  forms,  do  themselves  use 
forms,  whenever  they  unite  in  public  wor- 


49 

ship.  What  are  hymns,  but  forms  of  pray- 
er and  praise  ?  and  if  it  be  lawful  to  worship 
God  in  forms  of  verse,  is  it  not  equally  so  in 
forms  of  prose  ?  We  may  say  therefore,  our 
adversaries  themselves  being  judges,  that 
the  use  of  a  form  of  prayer  is  lawful.  '"* 

As  for  those  passages  of  Scripture  which 
are  supposed  to  hold  forth  an  expectation 
tliat  under  the  Gospel  we  should  have  ability 
to  pray  without  a  form  ;  for  instance,  that 
^^  God  would  give  us  a  spirit  of  grace  and  of 
supplication/'  and  that  ^^  the  Spirit  should 
help  our  infirmities  and  teach  us  what  to 
pray  for  as  we  ought ;''  they  do  not  warrant 
us  to  expect,  that  we  shall  be  enabled  to 
speak  by  inspiration,  as  the  Apostles  did, 
but  that  our  hearts  should  be  disposed  for 
prayer,  and  be  enabled  to  enjoy  near  and 
intimate  communion  with  God  in  that  holy 
exercise  :  but  they  may  be  fulfilled  to  us  as 
much  in  the  use  of  a  pre-composed  form,  as 
in  any  extemporaneous  effusions  of  our  own  : 
and  it  is  certain,  that  persons  may  be  very 
fluent  in  the  expressions  of  prayer  without 

E 


50 

tli€  smallest  vspiritiial  infiuence  upon  their 
minds  ;  and  that  they  may,  en  the  ether 
hand,  he  very  fervent  in  prayer,  thongli  the 
expressions  be  already  provided  to  their 
hand  :  and  consequently,  the  promised  as- 
sistance of  the  Spirit  is  perfectly  consistent 
with  the  use  of  prayers  that  have  been  pre- 
composcd. 

But  the  lawfulness  of  forms  of  prayer 
Is  in  this  day  pretty  generally  conceded. 
Many  however  still  question  their  expedi- 
ency. We  proceed  therefore  to  shew  next^ 
that  the  use  of  the  Liturgy  is  e^vjjedientfor' 

Here  let  it  not  be  supposed  that  I  am 
^bout  to  condemn  those  who  differ  from  us 
in  judgment  or  in  practice.  The  Legisla- 
ture has  liberally  conceded  to  all  the  sub- 
jects of  the  realm  a  right  of  choice;  and 
Ood  forbid  that  any  one  sliould  wish  to 
abridge  tliem  of  it,  in  a  matter  of  such  high 
<?oncern  as  tlie  worship  of  Almighty  God. 
If  any  think  themselves    more  edified  by 


5i 

extempore  prayer,  we  rejoice  that  their  souls 
are  benefited,  though  it  be  not  precisely  in 
oar  way  ;  but  still  we  cannot  be  insensible 
to  the  advantages  which  we  enjoy ;  and 
much  less  can  we  concede  to  any  that  the 
use  of  a  prescribed  form  of  prayer  is  the 
smallest  disadvantage. 

We  say  then,  that  the  Liturgy  was  of 
great  use  at  the  time  it  teas  made.  At  the 
commencement  of  the  R/eformation,  the  most 
lamentable  ignorance  prevailed  throughout 
the  land :  and  even  those  who  from  their 
oMce  ought  to  have  been  well  instruc- 
ted in  the  Holy  Scriptures^  themselves 
needed  to  be  taught  what  were  theiirst  prin- 
ciples of  the  oracles  of  God.  If  then  the 
pious  and  venerable  Reformers  of  our 
Church  had  not  provided  a  suitable  form  of 
prayer,  the  people  would  still  in  many  thou- 
sands of  parishes  have  remained  in  utter 
darkness;  but  by  the-diffusion  of  this  sacred 
light  throughout  the  land,  every  part  of  the 
kingdom  became  in  a  good  measure  irradiate 
with  scriptural  knowledge,  and  with  saving 


truth.  The  few  who  were  enlightened, 
might  indeed  have  scattered  some  partial 
rays  around  them ;  but  their  light  would 
have  been  only  as  a  meteor,  that  passes 
away  and  leaves  no  permanent  effect.  More- 
over, if  tlieir  zeal  and  knowledge  and  piety 
had  been  suffered  to  die  with  them,  we 
should  have  in  vain  sought  for  compositions 
of  equal  excellence  from  any  set  of  gover- 
nors from  that  day  to  the  present  hour :  but 
by  conveying  to  posterity  the  impress  of 
their  own  piety  in  stated  forms  of  prayer, 
they  have  in  them  transmitted  a  measure  of 
their  own  spirit,  which  like  Elijah's  mantle, 
has  descended  on  multitudes  wh^  have  suc- 
ceeded them  in  their  high  office.  It  is  not 
possible  to  form  a  correct  estimate  of  the 
benefit  which  we  at  this  day  derive  from 
having  such  a  standard  of  piety  in  our 
hands  ;  but  we  do  not  speak  too  strongly  if 
we  say,  that  the  most  enlightened  amongst 
us,  of  whatever  denomination  they  may  be, 
owe  much  to  the  existence  of  our  Liturgy ; 
which  has  been,  as  it  were,  the  pillar  and 
ground  of  the  truth  ih  this  kingdom,  and 


53 

has  served  as  fuel  to  perpetuate  tlie  flame, 
which  the  Lord  himself,  at  the  time  of  the 
Reformation,  kindled  upon  our  altars. 

But  we  must  go  farther,  and  say,  that  the 
use  of  the  Liturgy  is  equally  expedient  stilL 
Of  course,  we  must  not  be  understood  as 
speaking  of  private  prayer  in  the  closet; 
where  though  a  young  and  inexperienced 
person  may  get  help  from  written  forms,  it 
iH  desirable  that  every  one  should  learn  ta 
express  his  own  wants  in  his  own  language  ; 
because  no  written  prayer  can  enter  so  mi-^ 
nutely  into  his  wants  and  feelings  as  he  him- 
self  may  do  :  but  in  public,  we  maintain, 
that  the  use  of  such  a  form  as  ours  is  stilL 
as  expedient  as  ever.  To  lead  the  devc^ 
tions  of  a  congregation  in  extempore  prayer 
is  a  work  for  which  but  few  are  qualitied. 
An  extensive  knowledge  of  the  Scriptures 
must  be  combined  witji  fervent  piety,  in  or- 
der  to  fit  a  person  for^such  an  undertaking  : 
and  I  greatly  mistake  if  there  be  found  a 
humble  person  in  the  world,  who^  after  en- 
b2. 


5h 

gaging  often  in  that  ardu<ous  work^  does  not 
wish  at  times  that  he  had  a  suitable  form 
prepared  for  him.     That  the  constant  repe- 
tition of  the  same  form  does  not  so  forcibly 
arrest  the  attention  as  new  sentiments  and 
expressions  would  do,   must  be  confessed  : 
but,  on  the  other  hand,  the  use  of  a  well- 
composed  form  secures  us  against  the  dry, 
dull,  tedious  repetitions  which  are  but  too 
frequently  the  fruits  of  extemporaneous  de- 
votions.    Only  let  any  person  be  in  a  de- 
vout frame,  and  he  will  be  far  more  likely 
to  have  his  soul  elevated  to  heaven  by  the 
Liturgy  of  the   Established    Church,  than 
he  will  by  the  generality  of  prayers  which 
he  would  hear  in  other  places  of  worship  : 
and,  if  any  one  complain  that  he  cannot  en- 
ter  into  the  spirit  of  them,  let  him  only  ex- 
amine his  frame  of  mind  when  engaged  in 
extemporaneous  prayers,  whether  in  public, 
or  iu  his  own  family  ;  and  he  williind,  that 
his  formality  is  not  confined  to  the  service 
of  the  Church,  but  is  the  sad  fruit  and  con- 
sequence of  his  own  weakness  and  corrupt 
tion. 


Here  it  may  not  be  amiss  to  rectify  the 
notions  which  are  frequently  entertained  of 
spiritual  edification.  Many,  if  their  imagi- 
nations are  pleased,  and  their  spirits  eleva- 
ted, are  ready  to  think,  that  they  have  been 
greatly  edified  :  and  this  error  is  at  the  root 
of  that  preference  which  they  give  to  extem- 
pore prayer,  and  the  indifference  which  they 
manifest  towards  the  prayers  of  the  Estab- 
lished Church.  But  real  edification  consists 
in  humility  of  mind,  and  in  being  led  to  a 
more  holy  and  consistent  walk  with  God : 
and  one  atom  of  such  a  spirit  is  more  valua- 
ble than  all  the  animal  fervour  that  ever  was 
excited.  It  is  with  solid  truths^  and  not 
'with  fluent  words j  that  we  are  to  be  impres- 
sed ;  and  if  we  can  desire  from  our  hearts 
the  things  which  we  pray  for  in  our  public- 
forms,  we  need  never  regret,  that  our  fancy 
was  not  gratified,  or  our  animal  spirits  rais- 
ed, by  the  delusive  charms  of  novelty. 

In  what  we  have  spoken  on  this  subject 
it  must  be  remembered,  that  we  have  spo- 
ken only  in  a  way  of  vindication  :  the  true. 


56 

tlie  exalted,  and  the  proper  ground  for  a 
Member  and  Minister  of  the  Established 
Church,  we  have  left  for  the  present  un- 
touched, lest  we  should  encroach  upon  that, 
which  we  hope  to  occupy  on  a  future  occa- 
sion. But  it  remains  for  us  yet  further 
to  remark,  that  the  use  of  our  Liturgy  is 
acceptable  to  God, 

The  words  of  our  text  are  sufficient  to 
shew  us,  that  God  does  not  look  at  fine 
words  and  fluent  expressions,  but  at  the 
heart.  The  Israelites  had  "  well  said  all 
that  they  had  spoken  :'^  but  whilst  God 
acknowledged  that,  he  added,  "  O  that  there 
were  such  an  heart  in  them  V^  If  there  be 
humility  and  contrition  in  our  supplications, 
it  will  make  no  difference  with  God  whe- 
ther they  be  extemporaneous  or  pre-eompos- 
ed.  Can  any  one  doubt  whether,  if  we  were 
to  address  our  heavenly  Father  in  the  words 
which  Christ  himself  has  taught  us,  we 
should  be  accepted  of  him,  provided  we  ut- 
tered the  different  petitions  from  our  hearts  ? 
4ls  little  doubt  then  is  there  that  in  the  use 


S7 

of  the  Liturgy  also  \vc  shall  be  accepted, 
if  only  we  draw  nigh  to  God  with  our  hearts 
as  well  as  with  our  lips.  The  prayer  of 
faith,  w  hether  with  or  without  a  form,  shall 
never  go  forth  in  vain.  And  there  are  thou- 
sands at  this  day  who  can  attest  from  their 
own  experience,  that  they  have  often  found 
God  as  present  with  them  in  the  use  of  the 
public  services  of  our  Church,  as  ever  they 
did  in  their  secret  chambers. 

Thus  we  have  endeavoured  to  vindicate 
the  use  of  our  Liturgy  generally.  We  now 
come  to  vindicate  it  in  reference  to  some 
particular  objections  that  have  been  urged 
against  it. 

The  objections  may  be  comprised  under 
two  heads  ;  namely,  That  there  are  excep- 
tionable expressions  in  the  Liturgy ;  and, 
That  the  use  of  it  necessarily  generates 
formality. 

To  notice  all  the  expressions  which  cap- 
tious men  have  cavilled  at,  w^ould  be  a  waste 


38 

of  time.  But  there  are  one  or  two  which 
with  tender  minds  have  considerable  weight, 
and  have  not  only  prevented  many  worthy 
men  from  entering  into  the  church,  but  do 
at  this  hour  press  upon  the  consciences  of 
many,  who  in  all  other  things  approve  and 
admire  the  public  formularies  of  our  church* 
A  great  portion  of  this  present  assembly 
are  educated  with  a  view  to  tlie  ministry  in 
the  establishment ;  and,  if  I  may  be  able  in 
any  little  measure  to  satisfy  their  minds^  or 
to  remove  a  stumbling-block  out  of  their 
w^ay,  I  shall  think  that  I  have  made  a  good 
use  of  the  opportunity  which  is  thus  afforded 
me.  A  more  essential  service  I  can  scarcely 
render  unto  any  of  my  younger  brethren^ 
or  indeed  to  the  Establishment  itself,  than 
hj  meeting  fairly  the  difficulties  which  oc- 
cur to  their  minds,  and  which  are  too  often 
successfully  urged  by  the  enemies  of  our 
church,  to  the  embarrassing  of  conscientious 
minds,  and  to  the  drawing  aw^ay  of  many, 
who  might  have  laboured  comfortably  and 
successfully  in  this  part  of  our  Lord's  vine- 
yard. 


59 

There  is  one  circuiiiotance  in  the  forma- 
tion of  our  Liturgy  which  is  not  sufficiently 
adverted  to.  The  persons  v/ho  composed 
it  were  men  of  a  truly  Apostolic  spirit ;  un- 
hampered by  party  prejudices^  they  endea- 
voured to  speak  in  all  things  precisely  as 
the  Scriptures  speak  :  they  did  not  indulge 
in  speculations  and  metaphysical  reason- 
ings ;  nor  did  they  presume  to  be  wise 
above  what  is  written:  they  laboured  to 
speak  the  truths  the  whole  truth,  in  love  : 
and  they  citltivated  in  the  highest  degree 
that  candour,  that  simplicity,  and  that  cha- 
rity, which  so  eminently  characterised  all 
the  Apostolic  writings.  Permit  me  to  call 
your  attention  to  this  particular  point,  be- 
cause it  will  satisfactorily  account  for  those 
compressions  which  seem  most  objectionable  ; 
and  will  shew  precisely  in  what  view  we 
may  most  conscientiously  repeat  the  lan- 
guage they  have  used. 

In  our  Burial  Service  we  thank  God  for 
delivering  our  brother  out  of  the  miseries  of 
this  sinful  world,   and  express  a  sure  a»d 


m 

certaiQ  hope  of  the  resurrection  to  eternal 
life,  together  with  a  hope  also  that  our  de- 
parted brother  rests  in  Christ.  *  Of  course, 
it  often  happens,  that  we  are  called  to  use 
these  expressions  over  persons,  who,  there 
is  reason  to  fear,  have  died  in  their  sins; 
and  then  the  question  is.  How  we  can  with 
propriety  use  them?  I  answer,  that,  even 
according  to  the  letter  of  the  words,  the  use 
of  them  may  be  justified ;  because  we  speak 
not  of  his,  but  of  the,  resurrection  to  eternal 

*  The  Burial  Service  in  the  Liturgy  of  the  Pro- 
testant Episcopal  Church,  in  the  United  States  of 
America,  is  altered  in  the  parts  here  quoted.  In- 
stead of  ofifering  "  thanks  that  it  hath  pleased  God 
to  deliver  our  brother  out  of  the  miseries  of  this  sin- 
ful world;"  the  collect  in  the  Burial  Service  of  the 
American  Liturgy,  stands  thus — "  We  give  thee 
hearty  thanks  for  the  good  examples  of  all  those  thy 
servants,  who,  having  finished  their  course  in  faith, 
do  now  rest  from  their  labours."  And  the  use  of  this 
collect  is  left  at  the  discretion  of  the  minister.  In- 
stead of  the  words  "  in  sure  and  certain  hope  of  the 
resurrection  to  eternal  life ;"  the  following  are  used 
in  the  Burial  Service  of  the  American  church — 
"  looking  for  the  general  resurrection  at  the  last 
day,  and  the  life  of  the  world  to  come."  [dm.Ed.^ 


61 

life ;  and  because,  where  we  do  not  abso- 
lutely knoic  that  God  has  not  pardoned  a 
person^  we  may  entertain  some  measure  of 
hope  that  he  /las.  But,  taking  the  expres- 
sions more  according  to  the  spirit  of  them, 
they  precisely  accord  with  what  we  contin- 
ually read  in  the  Epistles  of  Bt.  Paul.  In 
the  First  Epistle  to  the  Corintliian  churcli, 
he  says  of  them,  "I  thank  my  God  always 
on  your  behalf,  tliat  in  every  thing  ye  are 
enriched  by  him  in  all  utterance,  and  in  all 
knowledge,  even  as  the  testimony  of  Christ 
was  confirmed  in  you,  so  that  tjb  come  he- 
hind  in  no  gift,  waiting  for  the  coming  of 
our  Lord  Jesus  Christ.''  Yet,  does  he  in- 
stantly begin  to  condemn  the  same  persons 
for  their  divisions  and  contentions ;  and 
afterwards  tells  them  "  that  they  were  car- 
nal, and  walked,  not  as  saints,  but  as  men,'^ 
that  is,  as  unconverted  and  ungodly  men.* 
In  like  manner,  in  his  Epistle  to  the  Phi- 
lippians,  after  saying,  "  I  thank  my  God 
upon  every  remembrance  of  you,  for  your 
fellowship  in  the  gospel  from  the  first  day 
*  1  Cor.  i.  4*— 7.  and  iii.  8. 
F 


6S 

until  now ;  being  confident  of  this  very  thing, 
that  he  who  hath  begun  a  good  work  in 
you  will  perform  it  until  the  day  of  Jesus 
Christ/'  he  adds,  "  Even  as  it  is  meet  for 
me  to  think  this  of  you  aU .''*  Yet  does 
he  afterwards  caution  these  very  persons 
against  strife,  and  vain-glory,  and  self-love  ; 
and  tell  them  that  he  will  send  Timothy  to 
them  shortly,  in  order  to  make  inquiries  into 
their  state,  and  to  give  him  information  re- 
specting them :  and  he  even  mentions  two 
by  name,  Euodias  and  Syntyche,  whose  no- 
torious disagreements  he  was  desirous  to 
heal. 

A  multitude  of  other  passages  might  be 
cited  to  the  same  effect ;  to  shew  that  the 
Apostles,  in  a  spirit  of  candour  and  of  love, 
spoke  in  terms  of  commendation  respecting 
all,  when  in  strictness  of  speech  they  should 
Jiave  made  some  particular  exceptions. 
And,  if  we  at  this  day  were  called  to  use 
the  same  language  under  the  very  same 
circumstances,  it  is  probable  that  many 
*Phil.  i.3— 7, 


63 

would  feel  scruples  respectiug  it,  and  espe- 
cially, in  thanking  God  for  things,  which^ 
if  pressed  to  the  utmost  meaning  of  the 
words,  might  not  be  strictly  true.  But 
surely,  if  the  Apostles  in  a  spirit  of  love 
and  charity  used  such  language^  ive  may 
safely  and  properly  do  the  same :  and 
knowing  in  what  manner,  and  ivith  what 
views,  they  spake,  ice  need  not  hesitate  to 
deliver  ourselves  with  the  same  spirit  and 
in  the  same  latitude,  as  they,^ 

In  the  baptismal  Service  we  thank  God 
for  having  regenerated  the  baptized  infant 
by  his  Holy  Spirit.     Now  from  hence  it  ap- 

*  To  guard  against  a  misapprehension  of  his  mean- 
ing, the  xiuthor  wishes  t^cse  words  to  be  distinctly 
noticed;  because  they  contain  the  whole  drift  of  his 
argument.  He  does  not  mean  to  say,  that  the  Apos- 
tles ascribed  salvation  to  the  ojms  ojyeratum,  the  out- 
^vard  act  of  baptism ;  or,  that  they  intended  to  assert 
distinctly  the  salvation  of  every  individual  who  had 
been  baptized  ;  but  only  that,  in  reference  to  these 
subjects,  they  did  use  a  language  very  similar  to  that 
in  our  Liturgy,  and  that  therefore  our  Reformers 
were  justified,  as  we  also  are,  in  u^ing  the  same. 


61 

pears  that^  In  the  opinion  of  our  Reformers^ 
regeneration  and  remission  of  sins  did  ac- 
company baptism.  But  in  what  sense  did 
they  hold  this  sentiment?  Did  they  main- 
tain that  there  was  no  need  for  the  seed  then 
sown  in  the  heart  of  the  baptized  person  to 
grow  up,  and  to  bring  forth  fruit ;  or  that  he 
could  be  saved  in  any  other  way  than  by  a 
progressive  renovation  of  his  soul  after  the 
Divine  image?*  Had  they  asserted  or  coun- 

*  In  proof  of  tlie  correctness  of  this  sentiment, 
it  may  be  observed  that  the  church  evidently  distin- 
guishes between  regeneration  and  renovation.  She 
considers  regeneration  as  that  change  of  spiritual  sfrtfe 
or  condition,  which  takes  place  in  6a/^rtsm  ;  and  ren- 
ovation, as  a  change  of  heart  and  life,  by  the  influen- 
ces of  the  Holy  Spirit.  This  change,  Mr.  Simeon 
describes  as  "  a  progressive  renovation  of  the  soul 
after  the  divine  image." 

The  distinction  between  regeneration  and  renova^ 
Hon,  is  expressly  noted  in  the  collect  for  Christmas 
day;  in  which  the  church  directs  her  members  to 
pray,  "  Grant  that  we,  being  regenerated,  may  daily 
be  renewedhy  thy  Holy  Spirit." 

1l\\^ primitive fat}ie)^s yxmfovmlj  preserve  this  dis- 
tinction, and  call  baptism  the  "  laver  of  regeneration," 


65 

ienanced  any  such  doctrine  as  that,  it  would 
have  been  impossible  for  any  enlightened 

The  distinction  is  founded  on  scripture.  The 
apostle  in  the  epistle  to  Titus  (ch.  iii.  ver.  5.)  speak* 
of  "  the  washing  of  regeneration,^^  evidently  n^eaning 
baptism,  and  *^  the  renewing  6f  the  Holy-Ghost.'* 

Following  scripture  and  primitive  authority,  the 
ehurch  therefore  very  properly  applies  the  term  re- 
generation to  baptism;  in  which  sacrament  that 
eliange  takes  place  in  our  spiritual  state  or  condition, 
which  the  terra  describes.  Thus  tlie  baptismal  oflfi- 
ees,  and  the  office  of  confirmation  speak  of  every 
baptised  person  as  «•  being  regenerate.^^  The  cate- 
chism, in  reference  to  baptism,  declares,  that  "  beings 
by  nature  born  in  sin,  and  the  children  of  ivratk,  we 
are  hereby^^  (by  baptism)  "made  the  children  of 
f^race,'^  The  baptised  person  is  taught  to  profess,  in; 
the  catechism,  that  in  baptism,  on  the  conditions 
ef  repentance  and  faith  he  was  made  "  a  member  of 
Christ,  a  child  of  God,  and  an  inheritor  of  the  king- 
dom of  heaven."  And  in  the  same  admirable  sum- 
mary of  christian  instruction,  he  is  taught  to  "thank 
his  heavenly  Father  who  hath  called  him  to  this 
state  of  salvation,'^ 

But,  as  Mr.  Simeon  justly  maintains,  the  churcTi^ 
enforces  a  change  of  heart  and  life  as  essential  to  secure 


66 

person  to  concur  with  them.  But  nothing 
can  be  conceived  more  repugnant  to  their 
sentiments  than  such  an  idea  as  this  :  so  far 
from  harbouring  such  a  thought,  they  have, 
and  that  too  in  this  very  prayer,  taught  us 
to  look  unto  God  for  that  total  change  both 
of  heart  and  life,  which,  long  since  their 
days,  has  begun  to  be  expressed  by  the  term, 

ing  the  privileges  of  baptism.  The  baptised  person, 
she  teaches,  must  "die  to  sin,  and  rise  again  unto 
righteousness;"  must  ♦*  crucify  the  old  man  and  ut- 
terly abolish  the  whole  body  of  sin  5"  and  must 
"  continually  mortify  all  his  evil  and  corrupt  affec- 
tions, and  daily  proceed  in  all  virtue  and  Godliness 
of  living;"  in  other  words;  he  must  be  renewed  bjr 
the  Holy  Spirit* 

It  is  much  to  be  lamented  that  many  divines  of  the 
church  of  England,  have  not  attended  to  this  distinc-^ 
tion  between  regeneration  and  renovation ;  and  ap- 
ply the  former  term  to  that  change  of  heart  and  life, 
which  the  reformers  of  the  church,  agreeably  t» 
Scripture  and  the  primitive  Fathers,  denoted  by  the 
term,  renovation.  Mr.  Simeon  very  properly  ob- 
serves, that  "  the  total  change  of  heart  and  life,  long 
$ince  the  days  of  the  reformers^  began  to  be  expressed 
by  the  term  regeneration."  dm^Ed. 


67 

vegeneration.  After  thanking  God  for  re., 
generating  the  infant  by  his  Holy  Spirit, 
we  are  taught  to  pray,  ''  that  he,  being  dead 
unto  sin  and  living  unto  righteousness  may 
crucify  the  old  man,  and  utterly  abolish  the 
ichole  body  of  sin  /^  and  then  declaring  that 
total  change  to  be  the  necessary  mean  of  his 
obtaining  salvation,  we  add,  "  So  that 
finally,  with  the  residue  of  t!iy  holy  Church, 
he  may  be  an  inheritor  of  thine  everlasting 
kingdom?''  Is  there  I  would  ask,  any  per- 
son that  can  require  more  than  this  ?  or  does 
God  in  his  word  require  more  ?  There  are 
two  things  to  be  noticed  in  reference  to  this 
subject ;  the  term^  Regeneration,  and  the 
thing.  The  term  occurs  but  tmce  in  the 
Scriptures ;  in  one  place  it  refers  to  baptism^ 
and  is  distinguished  from  the  renewing  of 
the  Holy  Ghost ;  which  however  is  repre- 
sented as  attendant  on  it :  and  in  the  other 
place  it  has  a  totally  distinct  meaning  un- 
connected with  the  subject  Now  the  term 
they  use,  as  the  Scripture  uses  it :  and  the 
thing  they  require,  as  strongly  as  any  per- 
son can  require  it.     They  do  not  give  u« 


68 

any  reason  to  imagine  that  an  adult  person 
can  be  saved  witiiout  experiencing  all  that 
modern  Divines  have  included  in  the  term 
Regeneration :  on  the  contrary  they  do, 
both  there  and  throughout  the  vt^hole  Litur- 
gy insist  upon  the  necessity  of  a  radical 
change  both  of  heart  and  life.  Here  then, 
the  only  question  is,  not,  whether  a  baptiz- 
ed person  can  be  saved  by  that  ordinance 
without  sanetification ;  but  whether  God 
does  always  accompany  the  sign  with  the 
thing  signified  ?  Here  is  certainly  room  for 
difference  of  opinion  :  but  it  cannot  be  posi- 
tively decided  in  the  negative  ;  because  we 
cannot  know,  or  even  judge,  respecting  it 
in  any  instance  whatever,  except  by  the 
fruits  that  follow  :  and  therefore  in  all  fair- 
ness it  may  be  considered  only  as  a  doubt- 
ful point :  and,  if  we  appeal,  as  we  ought  to 
do,  to  the  holy  Scriptures,  they  certainly 
do  in  a  very  remarkable  way  accord  with  the 
expressions  in  our  Liturgy.  St.  Paul  says^ 
"  Sy  one  Spirit  are  we  all  baptized  into  one 
body,  whether  we  be  Jews  or  Gentiles, 
whether  we  be  bond  or  free  5  and  have  beeB 


6& 

all  made  to  drink  into  one  Spirit  .•"  and  this 
be  says  of  all  the  visible  members  of  Christ's 
body.*  Again,  speaking  of  the  whole  na- 
tion of  Israel,  infants  as  well  as  adults,  he 
says,  ^^  They  were  all  baptized  unto  Moses 
in  the  cloud  and  in  the  sea,  and  did  all  eat 
the  same  spiritual  meat,  and  did  all 
drink  the  same  spiritual  drink  ;  for  they 
drank  of  that  spiritual  rock  that  follow- 
ed them ;  and  that  rock  teas  Christ.'^ 
(1  Cor.  X.  1 — i.)  Yet  behold,  in  the  very 
next  verse  he  tells  us,  that  ^'  with  many  of 
them  God  was  displeased,  and  overthrew 
them  in  the  wilderness. '^  In  another  place 
he  speaks  yet  more  strongly  still :  "  As 
many  of  you,  says  he,  as  are  baptized  into 
Christ,  have  put  on  Christ ;''  (Gral.  iii.  27.) 
Here  we  see  what  is  meant  by^the  expres- 
sion "'  baptized  into  Christ ;"  it  is  precisely 
the  same  expression  as  that  before  mention- 
ed, of  the  Israelites  being  '*  baptized  unto 
Moses  ;''  (the  preposition  «' r  is  used  in  both 
places)  it  includes  all  that  had  been  ini- 
tiated into  his  religion  by  the  rite  of  bap- 
tism ;  and  of  them  universally  does  the  apos- 
*  1  Cor.  xii.  13.  27^ 


tie  say,  "  They  have  put  on  Christ. ^^  Now 
I  askj  Have  not  the  persons  who  scruple 
the  use  of  that  prayer  in  the  baptismal  ser- 
vice, equal  reason  to  scruple  the  use  of  these 
different  expressions  ? 

Again — St  Peter  says,  Repent  and  be 
baptized  every  one  of  you  for  the  remission 
of  sins;  (Acts  ii.  38,  39.)  and  in  another 
place,  "  Baptism  doth  novr  save  us  :'^  (1  Pet. 
iii,  %i.)  And  speaking  elsew^here  of  baptiz- 
ed persons  who  were  unfruitful  in  the  know- 
ledge  of  our  Lord  Jesus  Christ,  he  says, 
"  He  hath  forgotten  that  he  was  purged  from 
his  old  sins."^  Hoes  not  this  very  strong- 
ly countenance  the  idea  which  our  Reform- 
ers entertained,  That  the  remission  of  our 
sins,  as  well  as  the  regeneration  of  our  souls^ 
is  an  attendant  on  the  baptismal  rite  ?  Per- 
haps  it  will  be  said,  that  the  inspired  Wri> 
ters  spake  of  persons  who  had  been  baptiz- 
ed at  an  adult  age.  But,  if  they  did  so  in 
some  places,  they  certainly  did  not  in 
others  ;  and,  where  they  did  not,  they  must 
be  understood  as  comprehending  all,  whether 

*  2  Pet»  i.  9. 


71 

infants  or  adults  :  and  therefore  tlie  lan- 
guage of  our  Liturgy,  which  is  not  a  whit 
stronger  than  theirs,  may  be  both  subscribed 
and  used  without  any  just  occasion  of  of- 
fence. 

Let  me  then  speak  the  truth  before  God  : 
Though  I  am  no  Arminian,  I  do  think  that 
the  refinements  of  Calvin  have  done  great 
harm  in  the  church :  they  have  driven  mul- 
titudes from  the  plain,  and  popular  way  of 
speaking  used  by  the  inspired  writers,  and 
have  made  them  unreasonably  and  unscrip- 
turally  squeamish  in  their  modes  of  ex- 
pression ;  and  I  conceive  that,  the  less 
addicted  any  person  is  to  systematic  accui. 
racy,  the  more  he  will  accord  with  the  in- 
spired writers,  and  the  more  he  will  ap- 
prove of  the  views  of  our  Reformers.  I  do 
not  mean  however  to  say,  that  a  slight  alter- 
ation in  two  or  three  instances  would  not 
be  an  improvement ;  gince  it  would  take  off 
a  burthen  from  many  minds,  and  supersede 
the  necessity  of  laboured  explanations:  but 
I  do  mean  to  say,  that  there  is  no  such  ob- 


7S 

jection  to  these  expressions  as  to  deter  any 
conscientious  person  from  giving  his  un- 
feigned assent  and  consent  to  the  Liturgy 
altogether,  or  from  using  the  particular  ex- 
pressions which  we  have  been  endeavour- 
ing to  explain.  . 

The  other  objection  is,  that  the  iise  of  a 
Liturgy  necessarily  generates  formality. 

We  have  before  acknowledged  that  the  re- 
petition of  a  form  is  less  likely  to  arrest  the 
attention  than  that  which  is  novel :  but  we 
by  no  means  concede  that  it  necessarily 
generates  formality ;  on  the  contrary  we  af- 
iirm;  that,  if  any  person  come  to  the  service 
of  the  church  with  a  truly  spiritual  mind,  he 
will  find  in  our  Liturgy  what  is  calculated 
to  call  forth  the  devoutest  exercises  of  his 
mind  far  more  than  in  any  of  the  extempo- 
raneous prayers  which  he  would  hear  in 
other  places. 

We  forbear  to  enter  into  a  fuller  eluci- 
dation of  this  point  at  present,  because  we 


73 

should  detaitt  you  too  long,  and  we  shall 
have  a  better  opportunity  of  doing  it  in  our 
next  Discourse.  But  we  would  here  in- 
treat  you  all  so  far  to  bear  this  objection  in 
your  minds,  as  to  cut  off  all  occasion  for  it 
as  much  as  possible,  and,  by  the  devout 
manner  of  your  attendance  on  the  services 
of  the  Church,  to  shew,  that  though  you 
worship  Grod  with  a  form,  you  also  wor- 
ship him  in  spirit  and  in  truth.  Dissenters 
themselves  know  that  the  repetition  of  fa- 
vourite hymns  does  not  generate  formality  5 
and  they  may  from  thence  learn  that  the  re- 
petition of  our  excellent  Liturgy  is  not  really 
open  to  that  objection.  But  they  will  judge 
from  what  they  see  amongst  us:  If  they 
see  that  the  prayers  are  read  amongst  us 
without  any  devotion,  and  that  those  who 
hear  them,  are  inattentive  and  irreverent  dur- 
ing the  service,  they  will  not  impute  these 
evils  to  the  true  and  proper  cause,  but  to  the 
Liturgy  itself;  and  it  is  a  fact  that  they  do 
from  this  very  circumstance  derive  great 
advantage  for  the  weakening  of  men's  at- 
tachment to  the  Established  Church,  and 


74^ 

for  the  augmenting  of  their  own  societies. 
Surely  then  it  becomes  us  who  are  annually 
sending  forth  so  many  ministers  into  every 
quarter  of  the  land,  to  pay  particular  atten- 
tion to  this  point.  I  am  well  aware  that 
where  such  multitudes  of  young  men  are,  it 
is  not  possible  so  to  controul  the  ineonsid- 
erateness  of  youth,  as  to  suppress  all  levity, 
or  to  maintain  that  complete  order  that  might 
be  v/ished ;  but  I  know  also  that  the  ingen- 
uousness of  youth  is  open  to  conviction 
upon  a  subject  like  this,  and  that  even  the 
strictest  discipline  upon  a  point  so  inter- 
woven with  the  honour  of  the  Establish- 
ment and  the  eternal  interests  of  their  own 
souls,  would,  in  a  little  time,  meet  with  a 
more  cordial  concurrence  than  is  generally 
imagined :  it  would  commend  itself  to  their 
consciences,  and  call  forth,  not  only  their 
present  approbation,  but  their  lasting  grati- 
tude ;  and  if  those  who  are  in  authority 
amongst  us  would  lay  this  matter  to  heart, 
aiid  devise  mean«  for  the  carrying  it  into 
full  effect,  more  would  be  done  for  the  up- 
holding of  the  Establishment,  than  by  ten 


75 

thousand  disconrses  in  vindication  of  it: 
and  verily,  if  but  the  smallest  progress 
should  be  made  in  it,  I  should  think  that  I 
had  "  not  laboured  in  vain,  or  run  in  vain.'^ 

But  let  us  not  so  think  of  the  Establish- 
ment as  to  forget  our  own  souls  :  for  after 
all,  the  great  question  for  the  consideration 
of  us  all  is,  Whether  we  ourselves  are  ac- 
cepted  in  the  use  of  these  prayers  ?  And 
here,  it  is  not  outward  reverence  and  de- 
corum that  will  suifice ;  the  heart  must  be 
engaged,  as  well  as  the  lips.  It  will  be  to 
little  purpose  that  God  say  respecting  us, 
^^  They  have  well  said  all  that  they  have 
spoken,'^  unless  he  see  his  own  wish  also 
accomplished,  "  O  that  there  were  in  them 
such  an  heart  !'^  Indeed  our  prayers  will 
be  no  more  than  a  solemn  mockery,  if  there 
be  not  a  correspondence  between  the  w^ords 
of  our  lips  and  the  feeling  of  our  own 
souls :  and  his  answer  to  us  will  be,  like 
that  to  the  Jews  of  old,  "  Ye  hypocrites,  in 
vain  do  you  worship  me.'^  Let  all  of  us 
then  bring  our  devotions  to  this  test,  and 


76 

look  well  to  it,  that,  with  ^^  the  form  we 
have  also  the  power  of  godliness,"  We 
are  too  apt  to  rush  into  the  Divine  presence 
without  any  consciousness  of  the  importance 
of  the  work  in  which  we  are  going  to  be 
engaged,  or  any  fear  of  his  Majesty,  whom 
we  are  going  to  address.  If  we  would  pre- 
vent formality  in  the  house  of  God,  we 
should  endeavour  to  carry  thither  a  devout 
spirit  along  with  us,  and  guard  against  the 
very  first  incursion  of  vain  thoughts  and 
foolish  imaginations.  Let  us  then  labour 
to  attain  such  a  sense  of  our  own  necessities 
and  of  God's  unbounded  goodness,  as  shall 
produce  a  fixedness  of  mind,  whenever  we 
draw  nigh  to  God  in  prayer :  and  for  this 
end,  let  us  ask  of  God  the  gift  of  his  Holy 
Spirit  to  help  our  infirmities :  and  let  us 
never  think  that  we  have  used  the  Liturgy 
to  any  good  purpose,  unless  it  bring  into 
our  bosoms  an  inward  witness  of  its  utility, 
and  a  reasonable  evidence  of  our  accep- 
tance with  God  in  the  use  of  it. 


SERMON  III. 


Deut.  V.  S8,  S9. 

They  have,  icell  said  all  that  they  have  spa. 
Jcen :  0  that  there  were  such  an  heart  in 
them  f 

IN  our  preceding  discourses  on  this  i^xi^ 
•we  first  entered  distinctly  and  fully  into  its 
true  import^  and  then  applied  it,  in  an  ac 
commodated  sense,  to  the  Liturgy  of  our 
Established  Church.  The  utility  of  a  Li- 
turgy being  doubted  by  many,  we  endea- 
voured to  vindicate  the  use  of  it,  as  lawful 
in  itself,  expedient  for  us,  and  acceptable 
to  God.  But  it  is  not  a  mere  vindication 
only  which  such  a  composition  merits  at  our 
hands:  the  labour  bestowed  upon  it  has 
been  exceeding  great :  Our  first  reform- 
ers omitted  nothing  that  could  conduce  to 
the  improvement  of  it :  they  consulted  the 
most  pious  and  learned  of  foreign  Divines, 
and  submitted  it  to  them  for  their  correc- 


78 

tion  :  and^  since  their  time^  there  have  been 
frequent  revisions  of  it^  in  order  that  every 
expression  which  could  be  made  a  subject 
of  cavil,  might  be  amended  :  by  which 
means  it  has  been  brought  to  such  a  state  of 
perfection,  as  no  human  composition  of 
equal  size  and  variety  can  pretend  to. 

To-  display  its  excellence  is  the  task, 
which  agreeably  to  the  plan  before  proposed, 
is  now  assigned  us ;  and  w^e  enter  upon  it 
with  pleasure ;  in  the  hope,  that  those  who 
have  never  yet  studied  the  Liturgy,  will 
learn  to  appreciate  its  value,  and  that  all 
of  us  may  be  led  to  a  more  thankful  and 
profitable  use  of  it  in  future. 

To  judge  of  the  Liturgy  aright,  we 
should  contemplate  Its  spirituality  and  pu- 
rity— Its  fulness  and  suitableness — Its 
moderation  and  candour. 

1st.  Its  spirituality  and  purity. 

It  is  well  known  that  the  services  of  the 
Church  of  Rome,  from  whose  communion 


79 

we  separated,  were  full  of  superstition  and 
error :  they  taught  the  people  to  rest  in  car- 
nal ordinances,  without  either  stimulating 
them  to  real  piety,  or  establishing  them  on 
the  foundation  which  God  has  laid.  They 
contained,  it  is  true,  much  that  was  good :  but 
they  were  at  the  same  time  so  filled  with 
ceremonies  of  man's  invention,  and  with 
doctrines  repugnant  to  the  Gospel,  that  they 
tended  only  to  deceive  and  ruin  all  who 
adhered  to  them.  In  direct  opposition  to 
those  services  we  affirm,  that  the  whole 
scope  and  tendency  of  our  Liturgy  is  to 
raise  our  minds  to  a  holy  and  heavenly 
state,  and  to  build  us  up  upon  the  Lord 
Jesus  Christ  as  the  only  foundation  of  a 
sinner's  hope. 

Let  us  look  at  the  stated  services  of  our 
church ;  let  us  call  to  mind  all  that  we  have 
heard  or  uttered,  from  the  introductory  sen- 
tences which  were  to  prepare  our  minds,  to 
the  Dismission  Prayer  which  closes  the 
whole ;  there  is  nothing  for  shew,  but  all 
for  edification  and  spiritual  improvement. 


80 

Is  humility  the  foundation  of  true  piety  ? 
What  deep  humiliation  is  expressed  in  the 
General  Confession,  and  throughout  the  Li- 
tany, as  also  in  supplicating  forgiveness 
after  every  one  of  the  Commandments,  for 
our  innumerable  violations  of  them  all!  Is 
faith  in  the  Lord  Jesus  Christ  the  way  ap- 
pointed for  our  reconciliation  with  God? 
We  ask  for  every  blessing  solely  in  his 
name  and  for  his  sake;  and  with  the  holy 
vehemence  of  importunity,  we  urge  with 
him  the  consideration  of  all  that  he  has  done 
and  suffered  for  us,  as  our  plea  for  mercy ; 
and,  at  the  Lord's  Supper,  we  mark  so 
fully  our  affiance  in  his  atoning  blood,  that 
it  is  impossible  for  any  one  to  use  those 
prayers  aright,  without  seeing  and  feeling 
that  "  there  is  no  other  name  under  heaven 
but  his,  whereby  we  can  be  saved. '^ 

The  same  we  may  observe  respecting  the 
occasional  services  of  our  Church.  From 
our  very  birth  even  to  the  grave,  our  Church 
omits  nothing  that  can  tend  to  the  edification 
of  its  members.     At  our  first  introduction 


81 

into  the  Church,  with  what  solemnity  are  we 
dedicated  to  God  in  our  Baptismal  Service  ! 
What  pledges  does  our  Church  require  of 
our  Sponsors  that  we  shall  be  brought  up 
in  the  true  faith  and  fear  of  God  ;  and  how 
earnestly  does  she  lead  us  to  pray  for  a  pro- 
gressive, total,  and  permanent  renovation  of 
our  souls  ?  No  sooner  are  we  capable  of 
receiving  instruction,  than  she  provides  for 
us,  and  expressly  requires  that  we  be  well 
instructed  in,  a  Catechism,  so  short  that  it 
burthens  the  memory  of  none,  and  so  com- 
prehensive that  it  contains  all  that  is  neces- 
sary for  our  information  at  that  early  period 
of  our  life.  When  once  we  are  taught  by 
that  to  know  the  nature  and  extent  of  our 
baptismal  vows,  the  Church  calls  upon  us 
to  renew  in  our  own  person  the  vows  that 
were  formerly  made  for  us  in  our  name  ; 
and,  in  a  service  specially  prepared  for  that 
purpose,  leads  us  to  consecrate  ourselves  to 
God ;  thus  endeavouring  to  confirm  us  in 
our  holy  resolutions,  and  to  establish  us  in 
the  faith  of  Christ.  Not  content  with  hav- 
ing  thus  initiated,  instructed^  and  confirmed 


8S      ^ 

her  members  in  the  religion  of  Christ,  the 
Church  embraces  every  occasion  of  instil- 
ling into  our  minds  the  knowledge  and  love 
of  his  ways.  If  we  change  oar  condition 
in  life,  we  are  required  to  come  to  the  altar 
of  our  God,  and  there  devote  ourselves  afresh 
to  him,  and  implore  his  blessing,  from  which 
alone  all  true  happiness  proceeds.  Are 
mercies  and  deliverances  vouchsafed  to  any, 
especially  that  great  mercy  of  preservation 
from  the  pangs  and  perils  of  child  birth  ? 
the  Church  appoints  a  public  acknowledg- 
ment to  be  made  to  Almighty  Grod  in  the 
presence  of  the  whole  congregation,  and 
provides  a  suitable  service  for  that  end.  In 
like  manner,  for  every  public  mercy,  or  in 
time  of  any  public  calamity,  particular 
prayers  and  thanksgivings  are  provided 
for  our  use.  In  a  time  of  sickness  there  is 
also  very  particular  provision  made  for  our 
instruction  and  consolation  :  and  even  after 
death,  when  she  can  no  more  benefit  the 
deceased,  the  Church  labours  to  promote 
the  beneiit  of  her  surviving  members,  by  a 
service  the  most  solemn  and  impressive  that 


83 

ever  was  formed.  Thus  attentive  is  she  to 
supply  in  every  thing,  as  far  as  human  en- 
deavours can  avail,  our  spiritual  wants : 
being  decent  in  her  forms,  but  not  supersti- 
tious ;  and  strong  in  her  expressions,  but  not 
erroneous.  In  short,  it  is  not  possible  to 
read  the  Liturgy  with  candour,  and  not  to 
sec  that  the  welfare  of  our  souls  is  the  one 
object  of  the  whole  ;  and  that  the  compilers 
of  ifc  had  nothing  in  view,  but  that  in  all  our 
works,  begun,  continued,  and  ended  in  Grod^ 
we  should  glorify  lus  holy  Name. 

The  excellencies  of  our  Liturgy  will  yet 
further  appear  while  we   notice,   next^  Its 
fulness  and  suitableness. 

Astonishing  is  the  wisdom  with  which 
the  Liturgy  is  adapted  to  the  edification  of 
every  member  of  the  Church.  There  is  no 
case  that  is  overlooked,  no  sin  that  is  not 
deplored,  no  want  that  is  not  specified,  no 
blessing  that  is  not  asked :  yet,  whilst 
every  particular  is  entered  into  so  far  that 
every  individual  person  may  find  his  own 


8* 

case  adverted  to,  and  his  own  wishes'ex- 
pressed,  the  whole  is  so  carefully  worded, 
that  no  person  is  led  to  express  more  than 
he  ought  to  feel,  or  to  deliver  sentiments,  in 
which  he  may  not  join  with  his  whole  heart. 
Indeed  there  is  a  minuteness  in  the  petitions 
that  is  rarely  found  even  in  men's  private 
devotions  ;  and  those  very  particularities 
are  founded  in  the  deepest  knowledge  of  the 
human  heart,  and  the  completest  view  of 
men's  spiritual  necessities ;  for  instance, 
We  pray  to  God  to  deliver  us,  not  only  in 
all  time  of  our  tribulation,  but  in  all  time 
of  our  wealth  also  ,**  because  we  are  quite 
as  much  in  danger  of  being  drawn  from 
God  by  prosperity,  as  by  adversity  ;  and 
need  his  aid  as  much  in  the  one  as  in  the 
other. 

In  the  intercessory  part  of  our  devotions 
also,  our  sympathy  is  called  forth  in  be- 
half of  a]l  orders  and  degrees  of  men,  under 
every  name,   and  every  character  that  can 

*  "  In  all  time  of  our  prosperity  /"  in  the  American 
Liturgy^^.    t^Ttu  Ed* 


fe5 

he  conceived.  We  pray  to  him  to  strengthen 
such  as  do  stand,  to  comfort  and  help  the 
weak  hearted,    and  to  raise  up  them  that 
fall,  and  finally,  to  beat  down  Satan  under 
our  feet.    We  intreat  him  also  to  succour, 
help,  and  comfort  all  that  are  in  danger, 
necessity,  and  tribulation.   We  further  sup- 
plicate him  in  behalf  of  all  that  travel  whz- 
thev  by  land  or  water ^  all  itwmen  labouring 
of  child, ^  all  sicJc  persons,  and  young  chiU 
iren,  and  particularly  intreat  him  to  have 
pity  upon  all  prisoners  and  captives.    Still 
farther,  tve  plead  with  him  to  defend  and 
provide  for  the  fatherless  children,  and  ivid- 
Gws,  and  all  that  are  desolate  and  oppressed  : 
and,  lest  any  should  have  been  omitted,  we 
beg  him  '^  to  have  mercy  upon  all  rnen,^^  gen- 
erally, and  more  particularly  ^^  to  forgive  our 
enemies,  persecutors,  and  slanderers,  and 
to  turn  their  hearts .''  In  w  hat  other  prayers, 
whether  extemporaneous  or  written,   shall 
we  ever  find  such  diffusive  benevolence  as 
this? 

*  "  All  women  in  the  perils  of  child-birthj"  in  the 
American  Liturgy.    Jim,  Ed, 
H 


86 

In  a  word^  there  is  no  possible  situation 
hi  which  we  can  be  placed^  but  the  prayers 
are  precisely  suited  to  us ;  nor  can  we  be  in 
any  frame  of  mind  wherein  they  will  not 
express  our  feelings  as  strongly  and  force- 
ably,  as  any  person  could  express  them 
even  in  his  secret  chamber.  Take  a  bro- 
ken-hearted penitent ;  where  can  he  ever 
find  words,  wherein  to  supplicate  the  mer- 
cy of  his  God,  more  congenial  with  his  feel- 
ings than  in  the  Litany,  where  he  renews 
his  application  to  each  person  of  the  Sa- 
cred Trinity  for  mercy,  under  the  charac- 
ter of  a  miserable  sinner?  Hear  him  when 
kneeling  before  the  altar  of  his  God :  ''  Al- 
mighty God,  Father  of  our  Lord  Jesus 
Christ,  Maker  of  all  things,  Judge  of  all 
men,  we  acknowledge  and  bewail  our  mani- 
fold sins  and  wickedness  which  we  from 
time  to  time  most  grievously  have  commit- 
ted, by  thought,  word,  and  deed,  against 
thy  Divine  Majesty,  provoking  most  justly 
thy  wrath  and  indignation  against  us.  We 
do  earnestly  repent,  and  are  heartily  sorry 
for  these  our  misdoings  :  the  remembrance 


87 

of  them  is  grievous  unto  us :  the  burthen  of 
them  is  intolerable.  Have  mercy  upon  us ; 
have  mercy  upon  us,  most  merciful  Father  : 
for  thy  Son  our  Lord  Jesus  Christ's  sake, 
forgive  us  all  that  is  past ;  and  grant  that 
we  may  ever  hereafter  serve  and  please 
thee  in  newness  of  life,  to  the  honour  and 
glory  of  thy  name,  through  Jesus  Christ 
our  Lord.'^  I  may  venture  to  say  that  no 
finite  wisdom  could  suggest  words  more 
suited  to  the  feelings  or  necessities  of  a  pen- 
itent, tJian  these. 

Take,  next,  a  person  full  of  faith  and  of 
the  Holy  Ghost,  and  if  he  were  the  devout- 
est  of  all  the  human  race,  he  could  never 
find  words  wherein  to  give  scope  to  all  the 
exercises  of  his  mind  more  suitable  than  in 
the  Te  Deiim:  *^  We  praise  thee,  O  God, 
we  acknowledge  thee  to  be  the  Lord.  All 
the  earth  doth  worship  thee,  the  Father 
everlasting.  To  thee  all  angels  cry  aloud, 
the  heavens,  and  all  the  powers  therein  : 
To  thee  Cherubin  and  Seraphin  continually 
do  cry.  Holy,  Holy,   Holy,  Lord  God  of 


88 

Sabaoth :  Heaven  and  earth  are  full  of  tlie 
Majesty  of  thy  glory.''  Hear  him  also  at 
the  table  of  the  Lord :  ^^  It  is  very  meet, 
rights  and  our  boundeu  duty,  that  we  should 
at  all  times  and  in  all  places  give  thanks 
unto  thee,  0  Lord,  holy  Father,  almighty, 
everlasting  God :  Therefore  with  angels, 
and  archangels,  and  with  all  the  company 
of  heaven,  we  laud  and  magnify  thy  glo- 
rious name,  evermore  praising  thee,  and 
saying.  Holy,  Holy,  Holy,  Lord  God  of 
hosts,  heaven  and  eartli  are  full  of  thy 
glory  5  glory  be  to  thee,  O  Lord  most  high.'' 

Even  where  there  are  no  particular  exer«> 
cises  of  the  mind,  the  Liturgy  is  calculated 
to  produce  the  greatest  possible  good :  for 
the  gravity  and  sobriety  of  the  whole  service 
are  fitted  to  impress  the  most  careless  sin- 
ner ;  whilst  the  various  portions  of  Scrip- 
ture that  are  read  out  of  the  Old  and  New 
Testament,  not  only  for  the  Lessons  of  the 
day,  but  from  the  Psalms  also,  and  from  the 
Epistles  and  Gospels,  are  well  adapted  to 
arrest  the  attention  of  the  thoughtless^  and  to 


89 

convey  instruction  to  the  most  ignorant.  In- 
deed I  consider  it  as  one  of  the  highest  ex- 
cellencies' of  our  Liturgy,  that  il  is  calcula- 
ted to  make  us  wise,  intelligent,  and  soher 
Christians  :  it  marks  a  golden  mean  ;  it  af 
fects  and  inspires  a  meek,  humhle,  modest, 
sober  piety,  equally  remote  from  the  cold- 
ness of  a  formalist,  the  self-importance  of  a 
systematic  dogmatist,  and  the  unhallowed 
fervour  of  a  wild  enthusiast.  A  tender  se- 
riousness^  Si  meek  devotion  and  a  humble  joij 
are  the  qualities  which  it  was  intended,  and 
is  calculated,  to  produce  in  all  her  members. 

It  remains  that  we  yet  further  trace  the 
excellence  of  our  Liturgy  in  its  Moderation 
and  Candour. 

The  whole  Christian  world  has  from  time 
to  time  beea  agitated  with  controversies  of 
different  kinds  ;  and  human  passions  have 
grievously  debased  the  characters  and  ac- 
tions even  of  good  men  in  every  age.  But 
it  should  seem  that  the  compilers  of  our  Li- 
turgy were  inspired  with  a  wisdom  and  mo- 
h3 


90 

deration  peculiar  to  themselves.    They  kepi 
back  no  truth  whatever  through  fear  of  giv- 
ing offence  ;  yet   were  careful  so  to  state 
every  truth,  as  to  leave  those  inexcusable 
who  should  recede  from  the  Church  on  ac- 
count of  any  sentiments  which  she  main- 
tained.    In  this  they  imitated  the  inspired 
penmen  ;  who  do  not  dwell  on  doctrines  af- 
ter the  manner  of  human  systems^  but  intro- 
duce them  incidentally,  as  it  were,  as  occa- 
sion suggests,  and  bring  them  forward  al- 
ways in  connexion   with   practical   duties. 
The  various  perfections  of  God  are  all  stated 
in  different  parts  ;  but  all  in  such  a  way  as, 
without  affording  any  occasion  for  dispute, 
tends  effectually  to  encourage  us  in  our  ad- 
dresses to  him.     The  Godhead  of  Christ  is 
constantly  asserted,   and  different  prayers 
are  expressly  addressed  to  him  ;  but  noth- 
ing is  said  in  a  way  of  contentious  disputa- 
tion.    The  influences  of  the  Holy  Spirit, 
from  whom  all  holy  desires,  all  good  conn-- 
sels,  and  all  just  works  do  proceed,   are 
stated ;  and  ''  the  inspiration  of  the  Holy 
Spirit  is  sought,  iu  order  that  we  may  per» 


9i 

fectly  love  God,  and  worthily  magnify  liis 
holy  Name  :'^  but  all  is  conveyed  in  a  way 
of  humble  devotion,  without  reflections  upon 
others,  or  even  a  word  that  can  lead  the 
thoughts  to  controversy  of  any  kind.     Even 
the  deepest  doctrines  of  our  holy  religion 
are  occasionally  brought  forth  in  a  practical 
view,  (in  which  view  alone  they  onght  to  be 
regarded ;)  that,  whilst  we  contemplate  them 
as  truths,  we  may  experience  their  sanctify- 
ing efticacy  on  our  hearts.     The  truth,  the 
whole  truth,  is  brought  forward,  without 
fear  ;  but  it  is  brought  forward  also  without 
offence  :  all  is  temperate ;  all  is  candid  ;  all 
is  practical ;  all  is  peaceful ;  and  every  word 
is  spoken  in  love.  This  is  an  excellency  that 
deserves  particular  notice,  because  it  is  so 
contrary  to  what  is  found  in  the  worship  of 
those,  whose  addresses  to  the  Most  High  Grod 
depend  on  the  immediate  views  and  feelings 
of  an  individual  person,  which  may  be,  and 
not  unfrequently  are,  tinctured  in  a  lament- 
able degree  by  party- views,  and  unhallowed 
passions.     And  we  shall  do  well  to  bear  in 
mind  this  excellency,  in  order  that  we  may 


9^ 

imitate  it ;  and  that  we  may  sliew  to  all,  that 
the  moderation  which  so  eminently  charac- 
terizes the  Offices  of  our  Church,  is  no  less 
visible  in  all  her  members. 

Sorry  should  I  be  when  speaking  on  this 
amiable  virtue,  to  transgress  it  even  in  the 
smallest  degree  :  but  I  appeal  to  all  who 
hear  me,  whether  there  be  not  a  want  of  this 
virtue  in  the  temper  of  the  present  times  5 
and  whether,  if  our  Reformers  themselves 
were  to  rise  again  and  live  amongst  us,  their 
pious  sentiments  and  holy  lives  would  not  be 
with  many  an  occasion  of  offence?  I  need 
not  repeat  the  terms  which  are  used  to  stig- 
matize those  who  labour  to  walk  in  their 
paths  ;  nor  will  I  speak  of  the  jealousies 
which  are  entertained  against  those,  who 
live  only  to  inculcate  what  our  Reformers 
taught.  You  need  not  be  told  that  even  the 
moderate  sentiments  of  our  Reformers  are  at 
this  day  condemned  by  many  as  dangerous 
errors  ;  and  the  very  exertions,  whereby 
alone  the  knowledge  of  them  can  be  com- 
municated unto  men,  are  imputed  to  vanity 


98 

and  loaded  with  blame.  But,  though  I  thus 
speak,  I  must  acknowledge  to  the  gh)ry  of 
God,  that  iu  no  place  have  moderation  and 
caudour  shone  more  conspicuous,  than  in 
this  distinguished  seat  of  literature  and  sci- 
ence :  and  I  pray  God,  that  the  exercise  of 
these  virtues  may  be  richly  recompensed 
from  the  Lord  into  every  bosom,  and  be  fol- 
lowed with  all  the  other  graces  that  accom- 
pany  salvation. 

From  this  view  of  our  subject  it  will  h& 
naturally  asked.  Do  I  then  consider  the  Li« 
turgy  as  altogether  perfect  ?  I  answer.  No  : 
it  is  a  human  composition;  and  there  is  noth- 
ing  human  that  can  claim  so  high  a  title  as 
that  of  absolute  perfection.  There  are  cer- 
tainly some  few  expressions  which  might  be 
altered  for  the  better,  and  which  in  all  pro- 
bability would  have  been  altered  at  the  Con- 
ference which  was  appointed  for  the  last 
revision  of  it,  if  the -unreasonable  scrupulosi- 
ty of  some,  and  the  unbending  pertinacity  of 
others,  had  not  defeated  the  object  of  that 
assembly*    I  have  before  mentioned  two^ 


94 

which,  though  capable  of  being  vindicated, 
might  admit  of  some  improvement.  And,  as 
I  have  been  speaking  strongly  of  the  mode- 
ration and  candour  of  the  Liturgy,  I  will 
here  bring  forw^ard  the  only  exception  to  it 
that  I  am  aware  of ;  and  that  is  found  in  the 
Athanasian  Creed.*  The  damnatory  clauses 
contained  in  that  Creed,  do  certainly  breathe 
a  very  different  spirit  from  that  which  per- 
vades every  other  part  of  our  Liturgy.  As 
to  the  doctrine  of  the  Creed,  it  is  perfectly 
sound,  and  such  as  ought  to  be  universally 
received.  But  it  is  matter  of  regret  that 
any  should  be  led  to  pronounce  a  sentence 
of  damnation  against  their  fellow- creatures, 
in  any  case  where  God  himself  has  not 
clearly  and  certainly  pronounced  it.  Yet 
whilst  I  say  this,  permit*  me  to  add,  that  I 
think  this  Creed  does  not  express,  nor  ever 
was  intended  to  express,  so  much  as  is  gen- 
erally supposed.  The  part  principally  ob- 
jected to,  is,  that  whole  statement,  which  is 
contained  between  the  first  assertion  of  the 

*  The  Athanasian  Creed  is  omitted  in  the  Americai! 
Liturgy,  din,  Ed. 


95 

doctrine  of  the  Trinity,  and  the  other  articles 
of  our  faith :  and  the  ohjection  is^  that  the  dam- 
natory clauses  which  would  be  justifiable,  if 
confined  to  the  general  assertion  respecting 
the  doctrine  of  the  Trinity,  become  unjustifia- 
ble,  when  extended  to  the  whole  of  that  which 
is  annexed  to  it.  But,  if  we  suppose  that 
this  intermediate  part  was  intended  as  an 
explanation  of  the  doctrine  in  question,  we 
still,  I  think,  ought  not  to  be  understood  as 
af&rming  respecting  that  explanation  all 
that  we  affirm  respecting  the  doctrine  itself. 
If  any  one  will  read  the  Athanasian  Creed 
with  attention,  he  w  ill  find  three  damnatory 
clauses  ;  one  at  the  beginning,  which  is  con- 
fined to  the  general  doctrine  of  the  Trinity ; 
another  at  the  close  of  what,  for  argument 
sake,  we  call  the  explanation  of  that  doc- 
trine ;  and  another  at  the  end,  relating  to 
the  other  articles  of  the  Creed,  such  as  the 
incarnation,  death,  and  resurrection  of 
Christ,  and  his  coming  at  the  last  day  to 
judge  the  world.  Now  whoever  will  com» 
pare  the  three  clauses,  will  find  a  marked 
difference  between  them ;  those  which  re- 


06 

late  to  the  general  doctrine  of  the  Trmity^ 
and  to  the  other  articles  of  the  Creed,  are 
strong  ;  asserting  positively  that  the  points 
must  be  believed,  and  that  too  on  fain  of 
everlasting  damnation :  but  that  which  is 
annexed  to  the  explanation  of  the  doctrine, 
asserts  only,  that  a  man  who  is  in  earnest 
about  his  salvation  ought  to  think  thus  of 
the  Trinity.  The  words  in  the  original  are, 
Qui  vult  ergo  salvus  esse,  ita  de  Trinitate 
sentiat :  and  this  shews  in  what  sense  we 
are  to  understand  the  more  ambiguous  lan- 
guage of  our  translation :  "  He  therefore 
that  will  be  saved,  (i.  e.  is  willing  or  desi- 
rous to  be  saved,)  must  thus  think  (let  him, 
thus  think)  of  the  Trinity.'^  Thus  it  ap- 
pears that  the  things  contained  in  the  be- 
ginning and  end  of  the  Creed  are  spoken  of 
as  matters  of  faith  ;  but  this  which  is  in- 
serted in  the  midst,  as  a  matter  of  opinion 
only  ;  in  reference  to  the  first  and  last  parts, 
the  certainty  of  damnation  is  asserted  ;  but 
in  reference  to  the  intermediate  part,  noth- 
ing is  asserted,  except  that  such  are  the 
views  which  we  ought  to  entertain  of  the 


9r 

point  in  question.  Now  I  would  ask,  was 
this  difference  the  effect  of  chance  ?  or  ra- 
ther, was  it  not  actually  intended,  in  order 
to  guard  against  the  very  ohjectiou  that  is 
here  adduced  ? 

This  then  is  the  answer  whicli  we  give 
on  the  supposition  that  the  part  whicli  ap- 
pears so  objectionable,  is  to  be  considered 
as  an  explanation  of  the  doctrine  in  ques- 
tion. But  what  if  it  was  never  intended  as 
an  explanation  9  What  if  it  contains  only 
2l proof  oii\\fii  doctrine,  and  an  appeal  to 
our  reason  that  that  doctrine  is  true?  Yet, 
if  we  examine  the  Creed,  we  shall  find  this 
to  be  the  real  fact.  Let  us  in  few  words 
point  out  the  steps  of  the  argument. 

The  Creed  says,  ''  The  Catholic  faith  is 
this:  that  we  worship  one  God  in  Trinity, 
and  Ti-inity  in  Unity  ;  neither  confounding 
the  persons,  nor  dividing  the  substance  9'* 
and  then  it  proceeds,  "  For  there  is  one 
person  of  the  Father,-^  and  so  on  ;  and  then, 
after  proving  the  distinct  personality  of 
I 


98 

the  Father,  of  the  Son,  and  of  the  Holy 
Ohost,  and  their  unity  in  the  Godhead,  it 
adds,  "  So  THAT  in  all  things,  as  is  afore- 
said, the  Unity  in  Trinity,  and  the  Trinity 
in  Unity,  is  to  be  worshipped.  He  there- 
fore that  will  be  saved,  must  thus  think  of 
the  Trinity.^'  Here  are  all  the  distinct 
parts  of  an  argument.  The  position  affirm- 
ed— the  proofs  adduced — the  deduction 
made — and  the  conclusion  drawn  in  refer- 
ence to  the  importance  of  receiving  and  ac- 
knowledging that  doctrine. 

From  hence  then  I  infer,  that  the  damna- 
tory clauses  should  be  understood  only  in 
reference  to  the  doctrine  affirmed,  and  not 
be  extended  to  the  parts  which  are  adduced 
only  in  confirmation  of  it :  and,  if  we  be- 
lieve that  the  doctrine  of  the  Trinity  is  a 
fundamental  article  of  the  Christian  faith, 
we  may  without  any  breach  of  charity  ap- 
ply to  that  doctrine  what  our  Lord  spake 
of  the  Gospel  at  large,  ^^He  that  believeth 
and  is  baptized,  shall  be  saved,  and  he  that 
believeth  not  siiall  be  damned.'^ 


99 

Thus,  in  either  view,  the  use  of  the  Creed 
may  be  vindicated:  for,  if  we  consider  the 
obnoxious  part  as  an  exjylanation,  the  terms 
requiring  it  to  be  received,  are  intentionally 
softened ;  and  if  we  consider  it  as  a  proofs 
it  is  to  the  doctrine  proved,  and  not  to  the 
proof  annexed,  that  the  damnatory  clauses 
are  fairly  applicable. 

Still,  after  all,  I  confess,  that  if  the  same 
candour  and  moderation  that  are  observable 
in  all  other  parts  of  the  Liturgy,  had  been 
preserved  here,  it  would  have  been  better. 
For  though  I  do  verily  believe,  that  those 
who  deny  the  doctrine  of  the  Trinity,  are 
in  a  fatal  error,  and  will  find  themselves  so 
at  the  day  of  judgment,  I  would  rather  de- 
plore the  curse  that  awaits  them,  than  de- 
nounce it ;  and  rather  weep  over  them  in 
my  secret  chamber,  than  utter  anathemas 
against  them  in  the  house  of  God. 

1  hope  I  have  now  met  the  question  of 
our  Liturgy  fairly.  I  have  not  confined 
myself  to  general  assertions,  but  have  set 


100 

Ibrth  the  difficulties  which  are  supposed  to 
exist  against  it,  aud  have  given  such  a  so- 
lution of  them,  as  I  think  is  sufficient  to 
satisfy  any  conscientious  mind;  though  it 
is  still  matter  of  regret  that  any  lahoured 
explanation  of  them  should  be  necessary. 

Now  then,  acknowledging  that  our  Li- 
turgy is  not  absolutely  perfect,  and  that  those 
who  most  admire  it  would  be  glad  if  these 
few  blemishes  were  removed  ;  have  we  not 
still  abundant  reason  to  be  thankful  for  it? 
Let  its  excellencies  be  fairly  weighed  ;  and 
its  blemishes  will  sink  into  nothing  :  let  its 
excellencies  be  duly  appreciated,  and  every 
person  in  the  kingdom  will  acknowledge 
himself  deeply  indebted  to  those,  who  with 
so  much  care  and  piety  compiled  it. 

But  these  blemishes  alone  are  seen  by 
multitudes  ;  and  its  excellencies  are  alto- 
gether forgotten :  yea,  moreover,  frequent 
occasion  is  taken  from  these  blemishes  to 
persuade  men  to  renounce  their  communion 
with  the  Established  Churfth,  in  the  hopes 


101 

of  finding  a  purer  worship  elsewhere.    With 
what  justice  such  arguments  are  urged,  will 
best  appear  by  a  comparison  between  the 
prayers  that  are  offered    elsewhere,    and 
those  that  are  offered  in  the  Established 
Church.     There  are  about  11,000  places  of 
worship  in  the    Established   Churchy  and 
about  as  many  out  of  it.  Now  take  the  pray» 
ers  that  are  offered  on  any  sabbath  in  all 
places  out  of  the  Establishment ;  have  them 
all  written  down,  and  every  expression  sift- 
ed and  scrutinized  as  our  Liturgy  has  been : 
then  compare  them  with  the  prayers  that 
have  been  offered  in  all  the  Chiuches  of  th& 
kingdom ;  and  see  what  comparison  the  ex- 
temporaneous effusions  will  bear  with  our 
pre- composed  forms.     Having  done  this  for 
one  sabbath,  proceed  to  do  it  for  a  year ; 
and  then,  after  a  similar  examination^  com- 
pare them  again  :  were  this  done,  (and  done 
it  ought  to  be  in   order  to  form  a  correct 
judgment  on  the  case,)  methinks  there  is 
scarcely  a  man  in  the  kingdom  that  would 
not  fall  down  on  his  knees  and  bless  God 
for  the  Liturgy  of  the  Established  Church> 
i2 


/ 


All  that  is  wanting  is^  an  heart  suited  to 
the  Liturgy,  and  cast  as  it  were  into  that 
mould.  It  may  with  truth  be  said  of  us, 
*^  They  have  well  said  all  that  they  have 
spoken  :  0  that  there  were  in  them  such  an 
heart  V^  Let  us  only  suppose  that  on  any 
particular  occasion  there  were  in  all  of  us 
such  a  state  of  mind  as  the  Liturgy  is  suited 
to  express ;  what  glorious  worship  would 
ours  be  !  and  how  certainly  would  Grod  de- 
light to  hear  and  bless  us  !  We  will  not 
say  that  he  would  come  down  and  fill  the 
liouse  with  his  visible  glory,  as  he  did  in 
the  days  of  Moses  and  of  Solomon ;  but 
we  will  say,  that  he  would  come  down  and 
iill  our  souls  with  such  a  sense  of  his  pre- 
sence  and  love^  as  would  transform  us  into 
his  blessed  image,  and  constitute  a  very  hea- 
ven upon  earth.  Let  each  of  us  then  adopt 
the  wish  in  our  text,  and  say,  ^'  O  that  there 
may  he  in  me  such  an  heart  V^  Let  us  cul- 
tivate the  moderation  and  candour  whicli 
are  there  exhibited ;  divesting  ourselves  of 
all  prejudice  against  religion,  and  receiving 
with  impartial  readiness  the  whole  counsel 


103 

of  our  God.  More  particularly,  whenever 
we  come  up  to  the  house  of  God,  let  us  seek 
those  very  dispositions  in  the  use  of  the 
Liturgy,  which  our  reformers  exercised  in 
the  framing  of  it.  Let  us  bring  with  us  into 
the  presence  of  our  God  that  spirituality  of 
mind  that  shall  fit  us  for  communion  with 
him,  and  that  purity  of  heart  which  is  the 
commencement  of  the  Divine  image  on  the 
soul.  Let  us  study  whenever  we  join  in 
the  different  parts  of  this  Liturgy,  to  get  our 
hearts  suitably  impressed  with  the  work  in 
which  we  are  engaged ;  that  our  confes- 
sions may  be  humble,  our  petitions  fervent, 
our  thanksgivings  devout,  and  our  whole 
souls  obedient  to  the  word  we  hear.  In  a 
word,  let  us  not  be  satisfied  with  any  at- 
tainments, but  labour  to  be  holy  as  God 
himself  is  holy,  and  perfect  even  as  our 
Father  which  is  in  heaven  is  perfect.  If 
now  a  doubt  remain  on  the  mind  of  any  in- 
dividual respecting  the  transcendent  excel- 
lence of  the  Liturgy,  let  him  only  take  the 
Litany,  and  go  through  every  petition  of  it 


io4 

attentively^  and  at  the  close  of  every  peti- 
tion ask  himself^  What  sort  of  a  person 
should  I  be,  if  this  petition  were  so  answered 
to  me,  that  I  lived  henceforth  according  to 
it?  and  what  kind  of  a  world  would  this  be, 
if  all  the  people  that  were  in  it  experienced 
the  same  answer,  and  walked  according  to 
the  same  model  ?  If,  for  instance,  we  were 
all  from  this  hour  delivered  "from  all 
blindness  of  heart,  from  pride,  vain-glory, 
and  hypocrisy;  from  envy,  hatred,  and 
malice,  and  all  uncharitableness ;  if  we 
were  delivered  also  "  from  all  other  deadly 
sin,  and  from  all  the  deceits  of  the  world, 
the  flesh,  and  the  devil;  what  happiness 
should  we  not  possess  ?  How  happy  would 
the  church  be,  if  it  should  "  please  God  to 
illuminate  all  bishops,  priests,  and  deacons 
with  true,  knowledge  and  understanding  of 
his  word,  so  that  both  by  their  preaching 
and  living,  they  did  set  it  forth  and  shew  it 
accordingly  V^  How  blessed  also  would 
the  whole  nation  be,  if  it  pleased  God  to 
"endue  the  Lords  of  the  Council,  and  all 


105 

the  nobility,  with  grace,  wisdom,  and  under- 
standing ;  and  to  bless  and  keep  the  magis- 
trates,  giving  them  grace  to  execute  justice 
and  to  maintain  truth ;  and  further  to  bless 
all  his  people  throughout  the  land  !"^  Yea, 
what  a  ivorld  would  this  be,  if  from  this 
moment  God  should  '^  give  to  all  nations 
unity,  peace,  and  concord  V^  Were  these 
prayers  once  answered,  we  should  hear  no 
more  complaints  of  our  Liturgy,  nor  ever 
wish  for  any  thing  in  jpiiblic,  better  than 
that  which  is  provided  for  us.  May  God 
hasten  forward  that  happy  day,  when  all 
the  assemblies  of  his  people  throughout  the 
land  shall  enter  fully  into  the  spirit  of  these 
prayers,  and  be  answered  in  the  de&ire  of 
their  hearts ;  receiving  from  him  an  "  in- 
crease of  grace,  to  bear  meekly  his  word^ 
to  receive  it  with  pure  affection,  and  to 
bring  forth  the  fruits  of  the  Spirit  V^  And 
to  us  in  particular  may  he  give,  even  to 
every  individual  amongst  us,  "  true  repent- 

*  The  prayers  for  civil  rulers  are  adapted  in  the 
American  Book  of  Common  Prayer,  to  the  gov- 
ernment of  the  United  States.    Am.  Ed. 


106^ 

ance ;  and  forgive  us  all  our  sins,  negligen- 
ces;  and  ignorances;  and  endue  us  with  the 
grace  of  his  Holy  Spirit,  that  we  may 
amend  our  lives  according  to  his  holy 
word/^    Amen  and  Amen, 


SERMON  IV 


Deut.  V.  38,  2%. 

They  have  well  said  all  that  they  have  sjpa^ 
Teen :  O  that  there  were  such  an  heart  in 
them  / 

THE  further  we  proceed  in  the  investi- 
gation of  our  Liturgy,  the  more  we  feel  the 
difficulty  of  doing  justice  to  it.  Such  is  the 
spirit  which  it  breathes  throughout,  that  if 
only  a  small  measure  of  its  piety  existed  in 
all  the  different  congregations  in  which  it  is 
used,  we  should  be  as  holy  and  as  happy  a 
people,  as  ever  the  Jews  were  in  the  most 
distinguished  periods  of  their  history.  If 
this  object  has  not  been  yet  attained,  it  is 
not  the  fault  of  our  Keformers  :  they  have 
done  all  that  men  could  do,  to  transmit  to 
the  latest  posterity  the  blessings  which  they 
themselves  had  received  :  and  there  is  not 
a  member  of  our  Church  who  has  not  rea- 
son to  bless  Grod  every  day  of  his  life  for 


108 

their  labours.  But  they  knew  that  it  would 
be  to  little  purpose  to  provide  suitable  forms 
of  prayer  for  every  different  occasion,  if  they 
did  not  also  secure,  as  far  as  human  wisdom 
could  secure,  a  succession  of  men,  who,  ac- 
tuated by  the  same  ardent  piety  as  themselves, 
should  perform  the  different  offices  to  the 
greatest  advantaj^e,  and  carry  on  by  their  per- 
sonal ministrations  the  blessed  work  which 
they  had  begun.  Here  therefore  they  bestow- 
ed the  utmost  care  ;  marking  with  precision 
what  were  the  qualifications  requisite  fcr  the 
ministerial  office,  and  binding  in  the  most  so- 
lemn manner  all  who  should  be  consecrated 
to  it,  to  a  diligent  and  faithful  discharge  of 
their  respective  duties. 

When  we  first  spake  of  the  Liturgy,  we 
proposed,  after  vindicating  its  use,  and  dis- 
playing its  excellency,  to  direct  your  atten- 
tion  to  one  particular  part,  which  on  that 
account  we  should  reserve  for  a  distinct  and 
fuller  consideration.  The  part  we  had  in 
view  was.  The  Ordination  Service.  We 
are  aware  indeed  that,  in  calling  your  at- 


109 

teiitioii  so  particularly  to  that,  we  stand  ou 
delicate  ground  :  but  being  aware  of  it,  we 
shall  take  the  greater  care  that  no  one  shall 
have  reason  to  complain  of  want  of  delica-. 
cy.  It  is  the  candour  that  has  invariably 
manifested  itself  in  this  congregation,  that 
emboldens  nic  to  bring  this  subject  before 
you.  Any  attempt  to  discuss  the  merits  of 
the  Liturgy  would  indeed  be  incomplete,  if 
we  omitted  to  notice  ilmi  part,  which  so 
pre-eminently  displays  its  highest  excellen- 
cies, and  is  peculiarly  appropriate  to  the  au- 
dience whiciil  have  tlie  honour  to  address. 
I  trust  therefore  I  shall  not  be  thought  as- 
suming, as  though  I  had  any  pretensions  to 
exalt  myself  above  the  least  and  lowest  of 
my  brethren.  I  well  knovv,  that,  if  my 
own  deficiencies  were  far  less  than  they  are, 
it  would  ill  become  me  to  take  any  other 
than  the  lovv  est  place  ;  and  much  more, 
when  I  am  conscio^us  that  they  are  so  great 
and  manifold.  For  ray  own  humiliation,  no 
less  tlian  that  of  others,  I  enter  on  the  task; 
and  I  pray  God,  that,  whilst  I  am  shewing 
what  our  Reformers  inculcated  as  pertain- 

K 


110 

ing  to  tlie  pastoral  office^  we  may  all  apply 
the  subject  to  ourselves^  and  intreat  help 
from  God^  that,  as  "  we  have  well  said  all 
that  we  have  spoken,  so  there  may  be  in  us 
such  an  heart. '^ 

There  are  three  things  to  be  noticed  iu 
the  Ordination  Service,  Our  professions, 
our  promises^  and  our  prayers  :  after  con- 
sidering which,  we  shall  endeavour  to  ex- 
cite  in  all  that  desire,  which  Ood  has  so 
tenderly,  and  so  affectionately,  expressed 
in  OUT  behalf. 

Let  me  begin  then  with  calling  your  at- 
tention to  the  professions  which  we  make, 
when  first  we  become  candidates  for  the 
ministerial  office. 

So  sacred  vvas  the  priesthood  under  the 
Law,  that  no  man  presumed  to  take  it  upon 
himself  but  he  who  was  called  to  it  by  God, 
as  Aaron  was.  And  though  the  priesthood 
of  our  blessed  Lord  was  of  a  totally  distinct 
kind  from  that  which  shadowed  it  forth, 


Ill 

^'  yet  did  he  not  glorify  himself  to  be  made? 
an  high  priest/^  but  was  so  constituted  by 
his  heavenly  Father,  who  committed  to  him 
that  office  "  after  the  order  of  Melehize- 
dec.'^  Some  call  therefore,  as  from  God 
himself,  is  to  be  experienced  by  all  who 
devote  themselves  to  the  service  of  the  sane 
tuary.  Of  this  our  Reformers  were  con- 
vinced; and  hence  they  required  the  or- 
daining bishop  to  put  to  every  candidate 
that  should  come  before  him  this  solemn 
interrogation  ;  ''  Do  you  trust  that  you  are 
inwardly  moved  by  the  Holy  Ghost  to  take 
upon  you  this  office  V^  to  which  he  answers. 

*  The  church  also  insists  on  the  aeeessit  y  &?  .x 
regular  external  calL  or  commi'ssiGU :  For  the  bisLoi) 
demands  of  the  candidate,  "Do  you  trust  that  yon 
arc  truly  oailed,  ac(K>rding  to  the  Vvill  of  our  Lord 
Jesus  Christ,  and  according  to  the  canons-  of  tliis 
church,  to  the  ministry  of  the  same."  And  th^  pre  • 
face  to  the  ordination  oSiees  declares,  ''Xo  hhiu  shall 
be  accounted  or  taken  to  be  a  lawful  bbhop,  priest, 
or  deacon  in  this  church,  or  suffered  to  execute  any 
of  the  said  functions,  except  he  be  called,  tried,  ex- 
amined  and  admitted  thereunto,   aceordiny-  to   Ok- 


an 

Now  I  am  far  from  intimating  that  this 
call,  wiiich  every  candidate  for  Orders  pro- 
fesses to  liave  received^  resembles  that 
ivhich  was  given  to  the  Apostles  :  it  is  cer- 
tainly not  to  be  understood  as  though  it 
were  a  voice  or  suggestion  coming  directly 
from  the  Holy  Ghost :  for  though  God  may 
reveal  his  will  in  this  manner,  just  as  he 
did  in  the  days  of  old^  yet  we  have  no  rea- 
son to  think  that  he  does.  The  motion  here 
.spoken  of  is  less  perceptible  :  it  does  not 
oarry  its  ovv^n  evidence  along  with  it ;  (as 
did  that  which  in  an  instant  prevailed  on 
the  Apostles  to  forsake  their  worldly  busi- 
ness, imd  to  follow  Christ :)  but  it  disposes 
Ihe  mind  m  a  gradual  and  silent  way  to  en- 
ter into  the  service  of  God  :  partly  from  a 
!?ensc  of  obligation  to  him  for  his  redeeming 
love,  partly  from  a  compassion  for  the  ig- 
norant and  perishing  multitudes  around  us, 
and  partly  from  a  desire  to  be  an  honoured 
instrument  in  the  Redeemer's  hands  to  estab- 
lish and  enlarge  his  kingdom  in  the  world. 

form  hereafter  followiug,  or  hath  had  episcopal  con- 
secratioa  or  ordination."    ^m,  Ed, 


as 

jLess  tbaii  this  cannot  reasonably  be  sup^ 
posed  to  be  comprehcndeJ  in  that  question  : 
and  the  way  to  answer  it  with  ^  good  con- 
science is,  to  examine  ourselves  whether 
we  have  an  eye  to  our  own  ease,  honour,  or 
preferment ;  or  whether  we  have  really  a  lovf3 
to  the  souls  of  men,  and  a  desire  to  prQmote 
the  honour  of  our  God  ?  The  question,  ia 
this  view  of  it  gives  no  scope  for  enthusiasm,- 
nor  does  it  leave  any  room  for  doubt  upon: 
the  mind  of  him  that  is  to  answer  it :  every 
man  may  tell,  whether  he  feels  sa  deeply 
the  value  of  his  own  soul,  as  to  be  amiious 
also  for  the  souls  of  others;  and  whetlier,^ 
independent  of  worldly  considerations,  he 
has  such  love  to  the  Lord  Jesus  Christy  a& 
to  desire  above  all  things  to  advance  his 
glory.  These  feelings  are  not  liable  ta  be 
mistaken^  because  they  are  always  accom- 
panied with  corresponding  actions,  and  al- 
ways productive  of  appropriate  fruits^    , 

JS'ow  in  all  cases  where  this  pi^fessioiaj 
has  been  made,  it  may  be  said,  ''  The  j 
have  well  said  all  that  they  have  spak^iii^^ 


4'14- 

For  this  profession  is  a  public  ackiiow- 
leclgment  that  such  a  call  is  necessary  :  and 
it  serves  as  a  barrier  to  exclude  from  the 
j^acred  oiSce  many,  who  would  otherwise 
have  untlertaken  it  from  worldly  motives. 
And  though  it  is  true^  that  too  many  break 
through  this  baVrier,  yet  it  stands  as  a  wit:- 
ness  against  them^  and  in  very  many  instan- 
ces an  effectaal  witness  ;  testifying  to  their 
consciences,  that  they  have  come  to  God 
with  a  lie  in  their  right  hand,  and  making 
them  to  tremble^  lest  they  should  be  con- 
demned at  the  tribunal  of  their  God,  for 
having,  like  Ananias  and  Sappliira,  lied 
unto' the  Holy  Ghost.  Yes,  very  many, 
who  have  lightly  uttered  these  words  whan 
they  first  entered  into  the  ministry,  have 
been  led  by  them  afterwards  to  examiae 
their  motives  more  attentively,  and  to  hum- 
ble themselves  for  the  iniquity  they  have 
committed,  and  to  surrender  up  themselves 
with  redoubled  energy  to  the  service  of 
their  God.  Though  therefore  we  regret 
that  any  should  make  this  profession  on  in- 
sufficient grounds^  we  rejoice  tliat  it  is  re- 


115 

quired  of  all  :  and  we  pray  God,  that  all 
who  have  made  it,  may  re-consider  it  with 
^e  attention  it  deserves  ;  and  that  all  who 
propose  to  make  it,  may  pause,  till  they 
have  maturely  weighed  the  import  of  their 
assertion,  and  can  call  God  himself  to  attest 
the  truth  of  it. 

Let, us  next  turn  our  attention  to  the^ro- 
mis&s  by  which  Ava  bind  ourselves  on  that 
occasion. 

In  the  service  for  the  Ordination  of  Priests, 
'«;here  is  an  exhortation  from  the  bishop, 
which  every  minister  would  do  well  to  read 
at  least  once  every  year.  To  give  a  just 
view  of  this  part  of  our  Liturgy,  we  must 
briefly  open  to  you  the  contents  of  that  ex- 
liortation ;  the  different  parts  of  which  are 
afterwards  brought  before  us  in.  the  shape  of 
fjuestions,  to  every  one  of  whicli  a  distinct 
and  solemn  answer  is  demanded,  as  in  the 
presence  of  the  heart-searcliing.  God.  The 
exhortation  consists  of  two  parts  ;  in  the  first 
of  >yhich  ive  are  enjoined  to  consider  the  im- 


116 

fortance  of  that  high  office  to  ivhich  we  are 
called  ;  and  in  the  second,  ive  are  urged  to 
exert  ourselves  to  the  uttermost  in  the  dis- 
charge of  it. 

In  reference  to  the  former  of  these  it 
speaks  thus  :  *^  Now  we  exhort  you  in  the 
name  of  our  Lord  Jesus  Christ,  that  you 
have  in  remembrance,  into  how  high  a  dig- 
nity, and  to  how  weighty  an  office  and 
charge  ye  are  called  :  that  is  to  say,  to  he 
Messengers,  Watchmen,  and  Stewards  of 
the  Lord ;  to  teach  and  to  pre-monish,  to  feed 
and  provide  for  the  Lord^s  family  ;  to  seek 
for  Christ's  sheep  that  arc  dispersed  abroad, 
and  for  his  children  who  are  in  the  midst  of 
this  naughty  world,  that  they  may  be  saved 
through  Christ  for  ever.'^ 

Where  in  such  few  words  cr^n  we  find 
BO  striking  a  representation  of  the  dignity 
of  oiir  office,  as  in  this  address ?  We  are 
^  Messengers?^  from  the  Most  Higli  God  to 
instruct  men  in  the  knowledge  of  his  will,, 
and  to  communicate  to  them  the  glad  tidings 


117 

of  salvation  tkrougli  the  mediation  of  his 
Son  :  We  are  "  Watchmen/'  to  warn 
them  of  their  danger,  whilst  they  continue 
without  an  interest  in  Christ:  And  we  are 
"  Stewards/'  to  superintend  his  household, 
and  to  deal  out  to  every  6ne  of  his  servants 
from  day  to  day  whatsoever  their  respective 
necessities  require.  Now  if  v/e  occupied 
such  an  office  in  the  house  of  an  earthly 
monarch  only,  our  dignity  w  ere  great ;  but 
to  be  thus  engaged  in  the  service  of  the 
King  of  kings,  is  an  honour  far  greater  than 
the  temj)oral  government  of  the  whole  uni- 
verse. Should  we  not  then  bear  in  mind 
wiiat  an  oiTice  is  devolved  upon  us  ? 

From  speaking  thus  respecting  the  dig- 
niiy  of  the  ministry  ;  it  proceeds  to  speak  of 
the  importance  of  the  trust  committed  to  us  : 
'■'  Have  always  therefore  printed  in  your  re- 
membrance how  great  a  treasure  is  commit- 
ted to  your  charge.  For  they  are  the  sheep 
of  Christ  which  he  bought  with  his  death, 
and  for  whom  he  shed  his  blood.  The  con- 
gregation  wliom   you   must   serve^    is   his 


lis 

spouse,  aad  his  boily.^^  What  a  tender  and 
affecting  representation  is  here  !  The  souls 
committed  to  our  care  are  represented  as 
^Hhe  sheep  of  Ciirist,  which  he  bought  with 
his  death,  and  for  which  he  shed  his  blood." 
What  bounds  would  there  be  to  our  exer- 
tions, if  we  considered  as  we  ought,  that  we 
are  engaged  in  that  very  work,  for  which 
our  Lord  Jesus  Christ  eame  down  from  the 
bosom  of  Ms  Father,  and  shed  his  blood 
upon  the  cross  ;  and  that  to  us  he  looks  for 
the  completion  of  his  efforts  in  the  salvation 
of  a  ruined  world  ?  Further  still,  they  are 
represented  as  "  the  spouse  and  body  of 
Christ,'^  whose  welfare  ought  to  be  Iniinite- 
ly  dearer  to  us  than  life  itself.  We  know 
what  concern  men  would  feel,  if  the  life  of 
their  own  spouse,  or  of  their  own  body,  were 
in  danger,  though  they  could  only  hope  to 
protract  for  a  few  years  a  frail  and  perish- 
able existence  :  what  then  ought  we  not  to 
feel  for  ''  tlie  spouse  and  body  of  Christ,'^ 
whose  everlasting  welfare  is  dependent  on 
0ur  exertions  ! 


119 

After  thus  impressing  on  our  minds  the 
importance  of  our  office,  the  exhortation 
proceeds  in  the  next  place  to  urge  us  to  a 
diligent  performance  of  it.  It  reminds  us, 
that  we  are  answerable  to  God  for  every 
soul  committed  to  our  charge :  that  there 
must  be  no  limit  to  our  exertions,  except 
what  the  capacity  of  our  minds  and  the 
strength  of  our  bodies  have  assigned.  It 
calls  upon  us  to  use  all  the  means  in  our 
power  to  qualify  ourselves  for  the  discharge 
of  it,  by  withdrawing  ourselves  from  worldly 
cares,  worldly  pleasures,  worldly  studies, 
worldly  habits,  and  pursuits  of  every  kind, 
in  order  to  fix  the  whole  bent  of  our  minds 
on  the  study  of  the  Holy  Scriptures,  and  of 
those  things  which  will  assist  us  in  the  un- 
derstanding of  them.  It  directs  us  to  be 
instant  in  prayer  to  God  for  the  assistance 
of  his  Holy  Spirit,  by  whose  gracious  in- 
fluences alone  we  shall  be  enabled  to  fulfil 
our  duties  aright.  And,  finally,  it  enjoins 
us  so  to  regulate  our  own  lives,  and  so  to 
govern  our  respective  families,  that  we  may 
be  patterns  to  all  around  us ;  and  that  we 


ISO 

may  be  able  to  address  our  congregations 
in  the  language  of  St.  Paul,  **  Whatsoever 
ye  have  heard  and  seen  in  me,  do  :   and  the 
God  of  peace  shall  be  with  you.'^  But  it  will 
be   satisfactory  to  you    to    hear  the   very 
words    of  the    exhortation   itself:     ^^  If  it 
shall  happen  the  same  church,  or  any  mem- 
ber thereof,   to  take  any  hurt  or  hindrance 
by  reason  of  your  negligence,  ye  know  the 
greatness  of  the  fault,  and  also  the  horrible 
punishment   that   will    ensue.     Wherefore 
consider  >vith   yourselves    the  end  of  your 
ministry  tow  ards  the  children  of  God,   to- 
wards the  spouse  and  body  of  Christ ;  and 
see  that  you  never  cease  your  labour^  your 
care  and  diligence^  until  you  have  done  all 
that  lieih  in  you,  according  to  your.bounden 
duty;  to  bring  all  such  as  are  or   shall  be 
committed  to  your  charge  unto  that  agree- 
ment  in  the   faith  and  knowledge  of  God, 
and  to  that  ripeness  and  perfectness  of  age 
in  Christ,  that  there  be  no  place  left  among 
you,    either   for  error   in  religion,    or  for 
viciousness  of  life.*' 


^'  Forasmuch  tlien  as  your  office  is  both  of 
so  great  excellency,  and  of  so  great  diffi- 
culty, ye  see  with  how  great  care  and  study 
ye  ought  to  apply  yourselves,  as  well  that 
ye  may  shew  yourselves  dutiful  and  thank- 
ful unto  that  Lord  who  hath  placed  you  in 
so  high  a  dignity ;  as  also  to  beware  that  nei» 
ther  you  yourselves  offend,  nor  be  occasion 
that  others  offend.  Howbeit  ye  cannot  have 
a  mind  and  will  thereto  of  yourselves ;  for 
that  will  and  ability  is  given  of  God  alone  : 
therefore  ye  ought,  and  have  need  to  pray 
earnestly  for  his  Holy  Spirit.  And  seeing 
that  you  cannot  by  any  other  means  com- 
pass  the  doing  of  so  weighty  a  w  ork,  per- 
taining to  the  salvation  of  man,  but  with 
doctrine  and  exhortation  taken  out  of  the 
Holy  Scriptures,  and  with  a  life  agreeable 
to  the  same ;  consider  how  studious  ye 
ought  to  be  in  reading  and  learning  the 
Scriptures,  and  in  framing  the  manners  both 
of  yourselves  and  of  them  tliat  specially 
pertain  unto  you,  according  to  the  rule  of 
the  same  scriptures :  and  for  this  self-same 
cause,  how  ye   ought  to  forsake   and   set 


122 

aside  (as  much  as  you  may)  all  worldly 
cares  and  studies/' 

Here  let  us  pause  a  moment,  to  reflect, 
what  stress  our  Reformers  laid  on  the  Holy 
Scriptures,  as  the  only  sure  directory  for 
our  faith  and  practice,  and  the  only  certain 
rule  of  all  our  ministrations.  They  have 
clearly  given  it  as  their  sentiment,  that  to 
study  the  word  of  God  ourselves,  and  to 
open  it  to  others,  is  the  proper  labour  of  a 
minister ;  a  labour,  that  calls  for  all  his 
time,  and  all  his  attention :  and,  by  this 
zeal  of  their's  in  behalf  of  the  Inspired  Vo- 
lume, they  were  happily  successful  in  bring- 
ing it  into  general  use.  But,  if  they  could 
look  down  upon  us  at  this  time,  and  see 
what  an  unprecedented  zeal  has  pervaded 
all  ranks  and  orders  of  men  amongst  us,  for 
the  dissemination  of  that  truth,  which  they, 
at  the  expence  of  their  own  lives,  trans* 
mitted  to  us ;  how  would  they  rejoice  and 
leap  for  joy  !  Yet,  methinks,  if  they  cast 
an  eye  upon  this  favoured  spot,  and  saw, 
that,  whilst  the  Lord  Jesus  Christ  is  thus 


123 

exalted  in  almost  every  other  place,  we  are 
lukewarm  in  his  cause ;  and  whilst  thou- 
sands  all  around  us  are  emulating  each 
other  in  exertions  to  extend  his  kingdom 
through  the  world,  we,  who  are  so  libe- 
ral on  other  occasions,  h^-ve  not  yet  appear- 
ed in  his  favour ;  they  would  be  ready  to 
rebuke  our  tardiness,  as  David  did  the  in- 
difference of  Judah,  from  whom  he  had  rea- 
son to  expect  the  most  active  support; 
^*  Why  are  ye  the  last  to  bring  the  king 
back  to  his  house,  seeing  the  speech  of  all 
Israel  is  come  to  the  king,  even  to  his 
house  ?"*  But  I  am  persuaded,  that  there 
is  nothing  wanting  but  that  a  suitable  pro- 
posal be  made  by  some  person  of  influence 
amongst  us ;  and  we  shall  soon  approve  our- 
selves worthy  sons  of  those  pious  ances- 
tors: I  would  hope  there  is  not  an  individ- 
ual amongst  us,  who  would  not  gladly  lend 
his  aid,  that  "  the  word  of  the  Lord  may 
run  and  be  glorified,'^  not  in  this  kingdom 
only,  but,  if  possible,  throughout  all  the 
earth. 

♦  2  Sam.  xix.  11. 


124! 

But  to  return  to  the  bishop's  exhortation. 
^^  We  have  good  hope  that  you  have  well 
weighed  and  pondered  these  things  with 
yourselves  long  before  this  time ;  and  that 
you  have  clearly  determined^  by  God's 
grace^  to  give  yourselves  wholly  to  this  of- 
Jice,  whereunto  it  hath  pleased  God  to  call 
you ;  so  that,  as  much  as  lieth  iu  you,  you 
will  apply  yourselves  wholly  to  this  one 
thing,  and  draw  all  your  cares  and  studies 
this  way;  and  that  you  will  continually 
pray  to  God  the  Father,  by  the  mediation 
of  our  only  Saviour  Jesus  Christ,  for  the 
heavenly  assistance  of  the  Holy  Ghost; 
that  by  daily  reading  and  weighing  of  the 
Scriptures,  ye  may  wax  riper  and  stronger  in 
your  ministry,  and  that  ye  may  so  endeavour 
yourselves  from  time  to  time  to  sanctify  the 
lives  of  you  and  yours,  and  to  fashion  them 
after  the  rule  and  doctrine  of  Christ,  that 
ye  may  be  wholesome  and  godly  examples 
and  patterns  for  the  people  to  follow.'^ 

After  this,   the  bishop  calling  upon  the 
candidates  in  the  name  of  God  a,nd  of  his 


1S5 

church,  to  give  a  plain  and  solemn  answer 
to  the  questions  which  he  shall  propose  to 
them,  puts  the  substance  of  the  exhortation 
into  several  distinct  questions  ;  two  of  which 
only,  for  brevity  sake,  we  will  repeat: 
"  Will  you  be  diligent  in  prayers,  and  in 
reading  of  the  Holy  Scriptures,  and  in  such 
studies  as  help  to  the  knowledge  of  the  same, 
laying  aside  the  study  of  the  world  and  the 
flesh?''  To  which  we  answer,  "I  will 
endeavour  myself  so  to  do,  the  Lord  being 
my  helper ;"  Then  he  asks  again ; "  Will  you 
be  diligent  to  frame  and  fashion  your  own 
selves  and  your  families,  according  to  the 
doctrine  of  Christ,  and  to  make  both  your- 
selves and  them,  as  much  as  in  you  lieth^ 
wholesome  examples  and  patterns  to  the 
flock  of  Christ?"  To  which  we  answer,  "  I 
will  apply  myself  thereto,  the  Lord  being 
my  helper/' 

These  are  the  promises  which  we  make 
before  God  in  the  most  solemn  manner  at 
the  time  of  our  Ordination.  Now  I  would 
ask,   Can   any   human   being    entertain  a 


1S6 

doubt,  whether  in  making  these  promises, 
we  have  not  "  well  said  all  that  we  have 
spoken  ?''  Can  any  of  us  say,  that  too  much 
has  been  required  of  us?  Do  we  not  see 
and  feel,  that,  as  the  honour  of  the  office 
is  great,  so  is  the  difficulty  of  performing  it 
aright,  and  the  danger  of  performing  it  in  a 
negligent  and  heartless  manner  ?  If  a  man 
undertake  any  office  that  requires  indefa- 
tigable  exertion,  and  that  involves  the  tem- 
poral interests  of  men  to  a  great  extent,  we 
expect  of  that  man  the  utmost  uiligence  and 
care.  If  then  such  be  expected  of  the  ser- 
vants of  men^  where  temporal  interests  only 
are  affected,  what  must  be  expected  of  the 
servants  of  God,  where  the  eternal  interests 
©f  men,  and  the  everlasting  honour  of  God, 
are  so  deeply  concerned  ?  I  say  again,  We 
cannot  but  approve  the  promises  we  have 
made ;  and  methinks,  God  himself,  when 
he  heard  our  vows,  expressed  his  approba- 
tion of  them,  saying,  ''  They  have  well  said 
all  that  they  have  spoken.'' 

We  come,  lastly,  to  mention  our  prayers. 
which  were  offered  to  God  on  that  occasion. 


And  here  we  have  one  of  the  most  pious, 
and  affecting  institutions  that  ever  was  es- 
tablished upon  earth.  The  bishop,  who 
during  the  preceding  exhortation  and  ques- 
tions has  been  seated  in  his  chair,  now  rises 
up,  and  in  a  standing  posture  makes  his  ear- 
nest  supplication  to  God  in  behalf  of  all  the 
candidates,  in  these  words  ;  "  Almighty 
God,  who  hath  given  you  this  will  to  do  all 
these  things,  grant  also  unto  you  strength 
and  power  to  perform  the  same ;  that  he 
may  accomplish  his  work  which  he  had 
begun  in  you,  through  Jesus  Christ  our 
Lord.  Amen.'^  After  this  a  request  is 
made  to  the  whole  congregation  then  pre. 
sent,  to  offer  up  their  prayers  in  secret  to 
God,  and  to  make  their  supplications  to  God 
for  all  these  things.  And,  that  they  may 
have  time  to  do  so,  it  is  appointed,  that  si- 
lence  shall  be  kept  for  a  space  ;  the  pub- 
lic services  being  for  a  while  suspended, 
in  order  to  give  the  congregation  an  oppor- 
tunity  of  pouring  out  their  souls  before  God 
in  behalf  of  the  persons  who  are  to  be  or- 
dained. 


128 

What  an  idea  does  this  give  us  of  the 
sanctity  of  our  office^  and  of  the  need  we 
have  of  Divine  assistance  for  the  perform- 
ance of  it !  And  how  beautifully  does  it 
intimate  to  the  people  the  interest  they  have 
in  an  efficient  ministry !  Surely,  if  they 
felt  as  they  ought  their  need  of  spiritual  in- 
struction, they  would  never  discontinue 
their  prayers  for  those  who  are  placed  over 
them  in  the  Lord,  but  would  plead  in  their 
behalf  night  and  day. 

After  a  sufficient  time  has  been  allowed 
for  these  private  devotions,  a  hymn  to  the 
Holy  Ghost  is  introduced  ;  {the  candidates 
all  continuing  in  a  kneeling  posture  ;)  a 
hymn,  which  in  beauty  of  composition  and 
spirituality  of  import  cannot  easily  be  sur- 
passed. Time  will  not  allow  me  to  make 
any  observations  upon  it ;  but  it  would  be  a 
great  injustice  to  our  Liturgy,  if  1  should 
omit  to  recite  it ;  and  it  will  be  a  profitable 
employment,  if,  whilst  we  recite  it,  we  all 
adopt  it  as  expressing  our  own  desires;  and 


ISO 

add  our  Amen  to  every  petition  contained 
in  it. 

*'  Come  Holy  Ghost,  our  souls  inspire, 
And  lighten  with  celestial  fire. 
Thou  the  anointing  Spirit  art, 
Who  dost  thy  seven -fold  gifts  impart. 
Thy  blessed  unction  from  above, 
Is  comfort,  life,  and  fire  of  love. 
Enable  with  perpetual  light 
The  dulness  of  our  blinded  sight. 
Anoint  and  cheer  our  soiled  face 
With  the  abundance  of  thy  grace. 
Keep  far  our  foes  ;  give  peace  at  home ; 
Where  thou  art  Guide,  no  ill  can  come. 
Teach  us  to  know  the  Father,  Son, 
And  thee,  of  both,  to  be  but  one  : 
That  through  the  s^es  all  along, 
This  may  be  our  endl^s^s  song ; 
Praise  to  thy  eternal  merit. 
Father,  Son,  and  Holy  Spirit.'^ 

In  this  devout  hymn  the  agency  of  the 
Holy  Spirit,  as  the  one  source  of  light,  and 


430 

peace,  and  holiness^,  is  fully  acknowledged, 
and  earnestly  sought  as  the  necessary  means 
of  forming  pastors  after  God's  heart ;  and 
it  is  well  entitled  to  the  encomium  which 
has  been  already  so  often  mentioned,  ^'  They 
have  well  said  all  that  they  have  spoken*'^ 

Passing  over  the  remaining  prayers,  we 
conclude  this  part  of  our  subject  with  ob- 
serving, that  no  sooner  is  the  imposition  of 
bands  finished,  and  the  commission  given  to 
the  candidates  to  preach  the  gospel,  than 
the  newly  ordained  ministers  consecrate 
themselves  to  God  at  his  table  ;  and  seal,  as 
it  were,  their  vows,  by  partaking  of  the  bo- 
dy and  blood  of  Christ ;  into  whose  service 
they  have  been  just  admitted,  and  whom 
they  have  sworn  to  serve  with  their  whole 
hearts. 

Thus  far  then  ^^  all  is  well  said  ;"  and  if 
our  hearts  be  in  unison  with  our  words,  ver- 
ily we  shall  have  reason  to  bless  God  to  all 
eternity.  ('  0  that  there  were  in  us  such  an 
heart  !^^ 


181 

Glad  should  I  be,  if  your  time  would  ad^ 
mit  of  it,  to  set  forth  at  considerable  length 
the  benefits  that  would  accrue  from  a  con- 
formity of  heart  in  us  to  all  that  has  been 
before  stated  :  but  the  indulgence  with 
which  I  have  hitherto  been  favoured  must 
not  be  abused.  I  shall  therefore  close  the 
subject  with  only  two  reflections,  illustra- 
tive  of  the  wish  contained  in  the  text. 

First,  if  such  an  heart  were  in  us,  how 
hajJj^y  sJiould  we  he  in  our  own  souls  /  Men 
may  be  so  thoughtless,  as  to  cast  off  all  con- 
cern about  futurity,  and  to  say,  ^^  I  shall 
have  peace,  though  I  walk  in  the  imagina- 
tion of  my  heart.''  But,  if  once  we  begin 
to  indulge  any  serious  reflections,  we  cannot 
avoid  thinking  of  pur  responsibility  on  ac- 
count of  the  souls  committed  to  our  charge. 
Then,  if  we  bring  to  mind  that  solemn  de- 
claration of  God,  that  ^'  the  souls  of  our 
people  shall  be  required  at  our  hands,''  we 
must  of  necessity  tremble  for  our  state. 
The  concerns  of  our  own  souls  are  of  more 
weight  than  all  other  things  in  the  world ; 


and  the  thought  of  perishing  under  the 
weight  of  our  own  personal  transgressions 
is  inexpressibly  awful :  but  the  thought  of 
perishing  under  the  guilt  of  destroying  huU'- 
dreds  and  thousands  of  immortal  souls,  is  so 
shocking,  that  it  cannot  be  endured  :  if  once 
admitted  into  the  mind,  it  will  fill  us  with 
consternation  and  terror ;  and  the  excuses 
which  now  appear  so  satisfactory  to  us,  will 
vanish  like  smoke.  We  shall  not  then 
think  it  sufficient  to  have  fulfilled  our  duties 
by  proxy ;  since  others  can  but  perform 
their  own  duties ;  nor  can  any  diligence  of 
their's  ever  justify  our  neglect :  having 
sworn  for  ourselves,  we  must  execute  for 
ourselves  ;  nor  ever  be  satisfied  with  com- 
mitting that  trust  to  others,  which  at  the  bar 
of  judgment  we  must  give  account  of  for 
ourselves.  Nor  shall  we  then  think  it  suf- 
ficient to  plead,  that  we  have  other  engage- 
ments, which  interfere  with  the  discharge  of 
our  ministerial  duties  ;  unless  we  can  be  as- 
sured, that  God  will  wave  his  claims  upon 
us,  and  acknowledge  the  labours  which  we 
have  undertaken  for  our  own  temporal  ad~ 


ia3 

vantage,  more  important  than  those,  ^yhieh 
respect  his  honour,  and  man's  salvation. 
On  the  other  hand,  if  we  have  the  testimony 
of  our  own  consciences,  that  we  have  en- 
deavoured faithfully  to  perform  our  Ordina-^ 
tion  vows,  and  to  execute,  though  with 
much  imperfection,  the  work  assigned  us, 
we  shall  lift  up  our  heads  with  joy.  Mat- 
ter for  deep  humiliation  indeed  even  the 
most  lahorious  ministers  will  find  :  hut  at 
the  same  time  they  will  have  an  inward  con- 
liciousness,  that  they  have  exerted  them- 
selves sincerely  for  God,  though  not  so  ear- 
nestly as  they  might :  and,  in  the  hope  that 
the  Saviour,  whose  love  they  have  proclaim- 
ed to  others,  will  have  mercy  upon  tliem, 
they  cast  themselves  on  him  for  the  aceep. 
tance  of  their  services,  and  expect  through 
him  the  salvation  of  their  souls.  Moreover, 
if  we  have  been  diligent  in  the  discharge  of 
our  high  office,  we  shall  have  a  good  hope 
that  we  have  been  instrumental  to  the  sal- 
vation of  others,  whom  we  shall  have  as  our 
joy  and  crown  of  rejoicing  in  the  last  day. 
With  these  prospects  before  us,  we  shall 

M 


134 

labour  patieuily,  waiting,  like  the  husband- 
man, for  a  distant  harvest.  Trials  we  shall 
have  of  many  kinds  ;  and  many  arising  sole- 
ly from  our  fidelity  to  God  :  but  we  shall 
bear  up  under  them,  going  ''  through  evil 
report  and  good  report/^  till  we  have  fought 
our  fight,  and  finished  our  course  :  and  then 
at  last  we  shall  be  welcomed  as  faithful  ser- 
vants  into  the  joyous  presence  of  our  Lord. 
Who  would  not  wish  for  such  happiness  as 
this  ?  Only  then  let  our  hearts  experience 
what  our  lips  have  uttered,  and  tliat  happi- 
ness is  ours :  only  let  our  professions  be 
verified,  our  promises  fulfilled,  and  our 
prayers  realized,  and  all  will  be  well :  God 
will  see  in  us  the  heart  which  he  approves, 
and  will  honour  us  with  testimonies  of  his 
approbation  to  all  eternity. 

My  second  observation  is,  If  there  were 
in  us  such  an  heart.  What  blessings  ivould 
result  to  all  around  us  /  The  careless  min- 
ister may  spend  many  years  in  a  populous 
parish,  and  yet  never  see  one  sinner  con- 
verted from  the  error  of  his  ways,  or  turn- 


135 

ed  unto  God  in  newness  of  life.  But  the 
faithful  servant  of  Jehovah  will  have  some 
fruit  of  his  ministry.  God  will  answer  to 
him  that  prayer  at  the  close  of  the  Ordina- 
tion Service,  ^^  Grant  that  thy  word  spoken 
by  their  mouths,  may  have  such  success, 
that  it  may  never  be  spoken  in  vaiu.'^  God 
indeed  does  not  make  all  equally  useful ; 
but  he  will  leave  none  without  witness,  that 
the  word  which  they  preach  is  his  Word, 
and  that  it  is  ^^  the  power  of  God  unto  the 
salvation  of  men."  Behold,  wherever  such  a 
minister  is  fixed,  what  a  change  takes  place 
in  reference  to  religion  !  The  obstinately 
wicked,  who  either  hear  him  with  prejudice, 
or  turn  their  backs  on  his  ministry,  may  pos- 
sible be  only  more  hardened  by  the  means 
he  uses  for  their  conversion :  and  circum- 
stances may  arise,  where  those  who  would 
once  have  plucked  out  their  own  eyes  for 
him,  may  become  for  awhile  his  enemies;  but 
still  there  are  many  that  will  arise  and  call 
him  blessed :  many  will  acknowledge  him 
as  their  spiritual  father ;  many  will  bless 
Ood  for  him,  and  shew  in  their  respective 


186 

circles  the  happy  effects  of  his  ministry. 
They  will  love  his  person  ;  they  will  enjoy 
his  preaching  :  they  will  tread  in  his  steps  ; 
and  they  will  shine  as  lights  in  a  dark 
world.  What  then  might  not  be  hoped  for, 
if  all  who  have  undertaken  the  sacred  of- 
fice of  the  ministry,  fulfilled  their  engage- 
ments in  the  way  we  have  before  describ- 
ed ?  What  if  all  prayed  the  prayers  instead 
of  reading  them  5  and  laboured  out  of  the 
jpulpit  as  well  as  in  it ;  striving  to  bring  all 
their  people,  ^^  not  only  to  the  knowledge 
and  love  of  Christ,  hut  to  such  ripeness  and 
perfectness  of  age  in  Christ,  as  to  leave  no 
room  among  them  either  for  error  in  religion, 
or  for  viciousness  of  life  ?"  If  there  were 
such  exertions  made  in  every  parish,  we 
should  hear  no  more  complaints  about 
the  increase  of  Dissenters.  The  people's 
prejudices  in  general  are  in  favour  of  the 
Establishment :  and  the  more  any  persons 
have  considered  the  excellence  of  the  Li- 
turgy, the  more  are  they  attached  to  the  Es- 
tablished Church.  Some  indeed  would 
entertain  prejudices  against  it,  even  if  all 


lay 

the  twelve  Apostles  were  members  of  it, 
and  ministered  in  it ;  but,  in  general,  it  is  a 
want  of  zeal  in  its  ministers,  and  not  any 
want  of  purity  in  its  institutions,  that  gives 
such  an  advantage  to  Dissenters.  Let  me 
not  be  misunderstood,  ^-s  though  by  these 
observations  I  meant  to  suggest  any  thing 
disrespectful  of  the  Dissenters  ;  (for  I  hon- 
our all  that  love  the  Lord  Jesus  Christ  in 
sincerity,  of  whatever  church  they  be  ;  and 
I  wish  them  from  my  heart  every  blessing 
that  their  souls  can  desire:)  but,  whilst  I 
see  such  abundant  means  of  edification  in 
the  Church  of  England,  I  cannot  but  regret^ 
that  any  occasion  should  be  given  to  men  to 
seek  for  that  in  other  places,  which  is  so 
richly  provided  for  them  in  their  owu 
church.  Only  let  us  be  faithful  to  our  en= 
gagements,  and  our  churches  will  be  crow- 
ded, our  Sacraments  thronged,  our  hearers 
edified :  good  institutions  will  be  set  on 
foot;  liberality  wUl  be  exercised,  the  poor 
benefited,  the  ignorant  enlightened,  the  dis« 
tressed  comforted ;  yea,  and  our  "  wilderness 
world  will  rejoice  and  blossom  as  the  rose*" 


188 

0  that  we  might  see  this  happy  day ;  which, 

1  would  fondly  hope,  has  begun  to  dawn ! 
O  that  God  would  arise  and  "  take  to  him 
his  great  power,   and  reign  amongst  ns  V^ 
O  that  he  might  no  louger  have  to  express  a 
wish,    "  that   there    were    in   us    such    an 
heart;''  but  rather  have  to  rejoice  over  us 
as  possessed  of  such  an  heart ;  and  that  he 
would  magnify  himself  in  us  as  instruments 
of  good  to  a  ruined  world  !   The  Apostle  to 
the  Hebrews  represents    all  the    saints  of 
former  ages  as  witnesses  of  the  conduct  of 
those  who  were  then  alive  ;  and  he  urges  it 
as  an  argument  with  them  to   exert  them- 
selves   to  the   uttermost :    ^^  Having   then, 
says  he,  so  great  a  cloud  of  witnesses,  let 
us   lay   aside   every   weight,   and  the    sin 
that  doth  so  easily   beset  us,  and  let   us 
run  y/ith  patience  the  race  that  is   set  be- 
fore us."     Thus  let   us  consider  the  Re^ 
formers    of    our    Church    as   now    looking 
down  upon  us,  and  filled  with  anxiety  far 
the  success  of  their  labours  :  let  us   hear 
them  saying,  ^^  We  did  all  that  human  fore- 
sight could  do :    We  shewed  to  ministers 


139 

what  they  ought  to  be  :  we  bound  them  by 
the  most  solemn  ties  to  walk  in  the  steps  of 
Christ  and  his  Apostles:  if  any  shall  be 
luke-warm  in  their  office,  we  shall  have  to 
appear  in  judgment  against  them,  and  shall 
be  the  means  of  aggravating  their  eternal 
condemnation."  Let  us,  I  say,  consider 
them  as  spectators  of  our  conduct ;  and  en- 
deavour to  emulate  their  pious  examples. 
Let  us  consider  likewise,  that  the  Liturgy 
itself  will  appear  against  us  in  judgment,  if 
we  labour  not  to  the  utmost  of  our  power 
to  fulfil  the  engagements  which  we  have 
voluntarily  entered  into :  Yea,  God  him- 
self will  say  to  us,  "Out  of  thine  own 
mouth  will  I  judge  thee,  thou  wicked  ser- 
vant." May  Grod  enable  us  all  to  lay  these 
things  to  heart ;  that,  whether  we  have 
already  contracted,  or  are  intending  at  a 
future  period  to  contract,  this  fearful  respon- 
sibility,  we  may  duly  consider  what  ac- 
count we  shall  have  to  give  of  it  in  the  day 
of  judgment. 


THE 

CHURCHMAN'S  CONFESSION, 

on, 
TO 

THE  LITURGY. 


A  SERMON 

PREACHED  BEFOllE 

THE  UNIVERSITY  OF  CAMBRIDGE. 

BY  THE 

REV.  CHARLES  SIMEON,  M.  A. 

FELLOW  OF  KING'S  COLLEGE. 


FOURTH  EBITIOM 


NE^V^-YORK : 

JUBIISHED  BT    EASTBURIf,  KIRK,  &  CO. 
NO.  86,  BROADWAT, 


1813. 


SERMON, 


We  write  none  other  things  unto  you  than 
what  you  read  or  acJcnowledge,.,,2  Cor. 
i.  13. 

AS  the  testimony  of  one's  own  conscience 
is  the  strongest  support  under  false  accusa- 
tions^ so  an  appeal  to  the  consciences  of 
others  is  the  most  effectual  means  of  refuting 
the  charges  that  are  brought  against  us.  To 
this  species  of  argument  God  himself  con- 
descended to  have  recourse,  in  order  to  con- 
vince his  people,  that  the  evils  which  they 
imputed  to  him,  originated  wholly  in  their 
own  folly  and  wickedness  :  "  O  inhabitants 
of  Jerusalem  and  men  of  Judah,  judge,  I 
pray  you,  betwixt  me  and  my  vineyard. 
Wliat  could  have  been  done  more  to  my 
vineyard,  that  I  have  not  done  in  it  ?  and 


114 

wherefore,  when  I  looked  that  it  should 
bring  forth   grapes,  brought  it  forth  wild 

grapes  ?''* "  Have  I  been  a  Avil- 

derness  unto  Israel  ?  a  land  of  darkness  ? 
wherefore  say  my  people,  We  are  Lords, 
we  will  come  no  more  unto  thee  V^\  "  Ye 
say,  The  way  of  the  Lord  is  not  equal. 
Hear  now,  O  house  of  Israel,  Is  not  my  way 
equal  ?  are  not  your  ways  unequal  ?''f  The 
iQspired  writers  also  not  unfrequently  vin- 
dicate themselves  in  a  similar  manner.  St. 
Paul,  for  instance,  had  been  represented  by 
some  at  Corinth  as  fickle  and  inconstant,  be- 
cause he  had  not  come  to  them  at  the  time 
they  had  expected  him.  To  clear  himself 
from  this  imputation,  he  informs  them,  that 
he  had  met  witli  insuperable  obstacles  in 
Asia,  which  had  prevented  him  from  prose- 
cuting his  intended  journey  ;  and  that  in  the 
whole  of  his  conduct  towards  them  he  had 
been  actuated,  not  by  temporizing  motives 
and  carnal  policy,  but  by  the  most  strict  un- 
blemished integrity.  He  declares,  that  he 
had  "^  the  testimony  of  his  ov/n  conscience'^ 

*  Isaiah  v.  3,  4.     f  Jer.  ii,  5.  31.      \  Ezek.  xviii.  25. 


145 

respecting  this  ;^  and  that  he  had  a  further 
testimony  in  their  consciences  also^  respect- 
ing the  truth  of  what  he  said ;  that,  in  as- 
serting  these  things,  <•  he  wrote  no  other 
things  than  what  they  read  in  his  former 
epistle,  and  were  constrained  to  acknow- 
ledge ;  and  he  trusted  they  should  acknow- 
ledge even  to  the  end."' 

The  faithful  Minister  of  Christ  derives 
great  advantage  from  heing  able  to  appeal 
to  records,  the  autiiority  of  whichis  acknow- 
ledged by  his  hearers.  By  referring  them 
to  the  holy  Scriptures  in  proof  of  all  that  he 
advances,  he  establishes  his  word  upon  tlie 
most  unquestionable  authority,  and  fixes 
conviction  upon  their  minds.  The  minis- 
ters of  the  Church  of  England  have  a  yet 
further  advantage,  because,  in  addition  to 
the  Scriptures,  they  have  other  authorities 
to  which  they  may  refer  in  confirmation  of 
the  truths  they  utter*  It  is  true,  we  are  not 
to  put  any  human  compositions  on  a  level 
with  the  inspired  volume :  the  Scriptures 

*  2  Cor.  i.  13. 

N 


146 

alone  are  the  proper  standard  of  truth ;  but 
the  Articles,  Homilies,  and  Liturgy  of  the 
Church  of  England  are  an  authorized  ex- 
position of  the  sense  in  which  all  her  mem- 
bers profess  to  understand  the  Scriptures, 
To  these  therefore  we  appeal  as  well  as  to 
the  sacred  Records.  But  because  it  would 
occupy  more  time  than  can  reasonably  be  al- 
lowed, for  one  discourse  to  appeal  to  all  at 
once,  we  shall  content  ourselves  with  calling 
your  attention  to  the  Liturgy,  and  especially 
to  that  part  of  it  which  we  call  the  general 
Confession.  We  will  briefly  state  what 
doctrines  we  insist  upon  as  necessary  to  be 
received  ;  and  under  each  we  will  compare 
our  statements  with  w  hat  we  "  read"  in  the 
Scriptures,  and  "  acknowledge''  in  our 
prayers :  And  we  trust  that,  after  having 
done  this,  we  shall  be  able  to  adopt  the  lan- 
guage of  the  text,  and  say,  "  We  write  none 
other  things  unto  you  than  what  ye  read, 
and  acknowledge." 

There  are  three  things  which,  as  it  is  our 
duty,  so  also  it  is  our  continual  labour,  to 


147 

make  known ;  namely,  Our  lost  estate-^ 
The  means  of  our  recovery — and  The  path 
of  duty. 

Permit  me  then  to  state  what  we  declare 
respecting  the  first  of  these  points,  Our  lost 
estate. 

We  declare,  that  every  man  is  a  sinner 
before  God  :  that  both  the  actions  and  the 
hearts  of  men  are  depraved  :  that  whatever 
difference  there  may  be  between  one  and 
another  with  respect  to  open  sin,  there  is  no 
difference  with  respect  to  onr  alienation  from 
God,  or  our  radical  aversion  to  his  holy  will. 
We  affirm,  that  on  account  of  our  defection 
from  God,  we  deserve  his  heavy  displea- 
sure :  that  the  most  moral  and  sober,  as  well 
as  the  base  and  profligate,  are  under  con- 
demnation on  account  of  sin  :  and  that  all 
of  us  without  exception  must  perish,  if  we 
do  not  turn  to  God  in  the  wa,y  that  he  has 
prescribed. 

We  think,  yea  we  are  sure,  that  we  have 
abundant  proof  of  these  things  in  the  holy 


148 

Scriptures.  The  universalitt/  of  our  de^ 
parture  from  God^  and  of  our  danger  in  con- 
sequence of  it^  is  declared  in  the  strongest 
terms  by  St.  Paul  in  his  Epistle  to  the  Ro- 
mans. "  There  is  none  righteous,'^  says 
he,  *'^  no,  not  one  :  there  is  none  that  under- 
standeth  ;  there  is  none  that  seeketh  after 
God  :  they  are  all  gone  out  of  the  way,  they 
are  together  become  unprofitable  ;  there  is 
none  that  doeth  good,  no  not  one.'^  To  this 
he  adds,  '^  that  every  mouth  must  be  stop- 
ped, and  all  the  world  become  guilty  before 
God.''*  We  could  wish  you  particularly 
to  notice  what  an  accumulation  of  words 
there  is  in  this  short  passage  to  prove  the 
universality  of  our  guilt  and  misery.  Of 
righteous  persons,  there  is  "  none,'' ''  none,'^ 
^^  none,"  "  no  not  one,"  ''  no  not  one  :" 
•^  all"  are  guilty,  all  "  together,"  even 
•'*  every"  person,  and  '^  all  the  world."  Will 
any  one,  after  reading  this  passage,  presume 
to  think  himself  an  exception  ? 

Xor  is  the  depth  of  our  depmvity  less 
clear  than  its  universality.     "  The  heart," 
*  R&m:  iii.  10—19. 


149 

says  Jeremiah,  ^'  is  deceitful  above  all 
things,  and  desperately  wicked ;  Who  can 
know  it  ?"*  This  is  spoken,  not  of  some 
particular  person  or  age  or  country,  but  of 
mankind  at  large,  even  of  our  whole  race. 
Solomon  affirms  the  same,  when  he  says, 
''  The  heart  of  the  Sons  of  men  is  full  of 
evil ;  madness  is  in  their  hearts  while  they 
live,  and  after  that  they  go  to  the  dead.^'f 
And  to  the  same  effect  is  that  declaration  of 
St.  Paul,  that  "  the  carnal  mind  is  enmity 
against  God,  for  it  is  not  subject  to  the  law 
of  Grod  neither  indeed  can  be. ''J  To  these 
general  affirmations  of  Scripture,  we  may 
add  the  confessions  of  the  most  eminent 
Saints.  Job,  who  was  the  most  perfect  man 
on  earth  in  his  day,  no  sooner  attained  the 
knowledge  of  his  real  character  than  he  ex- 
claimed, ''  Behold,  I  am  vile.''||  St.  Paul 
also,  speaking  of  himself  and  of  all  the  other 
Apostles,  says,  '^  We  all  had  our  conver- 
sation in  times  past  in  the  lusts  of  our  fleshy* 

*-Jer.  xyii.  9.     f  Ecel.  ix.  S.      |  Rom.  viii.  7. . 
!|Jobxl.4. 


150 

fulfilling  the  desires  of  the  flesh  and  of  the 
mind  ;  and  were  by  nature  the  children  of 
wrath^  eveu  as  others/'* 

In   labouring    to    establish   these  awful 
truths  we  are  often  considered  as  libelling 
human  nature,  and  as  representing  men  in 
such  an  humiliating  and  distressed  state  as 
to  fill  them  with  melancholy,  or  drive  them 
to  despair.     Let  us  then,  in  vindication  both 
of  ourselves  and  of  our  doctrines,  compare^ 
these  assertions  with  our   public  acknow- 
ledgments.    We  begin  our  confession  with 
saying,  "  We  have  erred  and  strayed  from 
tJiy  ways  like  lost  sheepJ^     This  is  a  pecu- 
liar expression  that  must  not  be  overlooked. 
We  apprehend  it  does  not  mean  merely  that 
we  have  departed  from  God,  but  also  that 
we  have  never  sought  to  return  to  him  :  for 
other  animals  will  find  their  way  back  when 
they  have  wandered  from  their  home ;  but 
it  is  rarely,  if  ever,  known  that  the  sheep 
traces  back  its  footsteps  to  the  fold  from 

*  Eph.  ii.  3.  and  Tit.  iii.  3. 


151 

whence  it  has  strayed  :  if  it  return  at  all,  it 
is  not  by  any  foresight  of  its  own.  How  just 
a  picture  does  this  exhibit  of  our  fallen  race  I 
That  we  have  departed  from  God  is  too 
plain  to  be  denied  :  but  in  how  few  do  we 
behold  any  solicitude  to  return  to  him  !  How 
few  are  there  who  search  the  Scriptures 
daily,  in  order  to  find  their  way  back  !  How 
few  who  implore  help  and  direction  from 
their  God  with  an  earnestness  at  all  propor- 
tioned  to  the  urgency  of  their  case  I 

Is  it  inquired,  wherein  we  have  so  great- 
ly erred  ?  Our  own  acknowledgments  con- 
tain the  most  satisfactory  reply  :  "  We  have 
folloived  too  much  the  devices  and  desires  of 
our  own  hearts  J^  How  true  is  this  \  Look 
at  all  mankind  ^  see  them  from  infancy  to 
youth,  and  from  youth  to  old  age  ;  What 
are  they  all  following?  are  they  obeying 
unreservedly  the  commands  of  God  ?  are 
they,  in  compliance  with  his  will,  mortify- 
ing every  evil  propensity,  and  doing  the 
things  which  are  pleasing  in  his  sight? 
Alas  !  nothing  is  further  from  their  minds 


156 

than  this.  Their  pursuits  indeed  vary  ac- 
cording to  their  age,  their  circumstances, 
their  habits  ;  but  whatever  they  be,  they 
are  no  other  than  the  devices  and  desires  of 
their  own  hearts  :  if  in  any  thing  they  ap- 
pear to  do  the  will  of  Grod,  they  do  not  act 
from  a  principle  of  love  to  him,  but  from  a 
desire  to  conform  to  the  customs  of  their 
country,  and  to  lay  a  foundation  for  self  ap- 
plause. The  whole  tenor  of  our  lives 
is  but  too  justly  marked  in  those  follow- 
ing acknowledgments,  "  We  have  offended 
against  thy  holy  laws  ;  we  have  left  undone 
those  things  which  we  ought  to  have  done  :- 
and  have  done  those  things  which  tve  ought 
not  to  have  done.^^  Permit  me  to  ask, 
Which  of  the  laws  of  God  have  we  not  vio- 
lated times  without  number  ?  Shall  we  say. 
We  have  not  committed  murder  or  adulte- 
ry ?  How  vain  the  boast,  if  we  interpret  the 
commandments  in  their  fall  latitude,  and 
call  to  mind  the  declarations  of  our  Lord^ 
that  an  angry  word  is  murder,  and  a  wanton 
look  adultery  !^  To  go  into  all  our  sins  of 
*  Matt,  V,  27,  28, 


15a 

omission,  and  commission^  were  an  endless 
task.  Suffice  it  to  say,  that  in  ten  thou- 
sand instances  "  we  have  sinned,  in  thought, 
word^  and  deed,  against  the  Divine  Majes- 
ty ;''  and  have  habitually  neglected  the  in- 
terests of  our  souls. 

Perhaps  it  may  be  said,  ''  Our  actions  in- 
deed have  been  evil,  but  our  hearts  are 
good.'^  But  how  does  this  accord  with  that 
which  in  our  Coufession  forms  the  summit 
of  the  climax,  ''  There  is  no  health  in  us  P^ 
Here  our  Church  has  taught  us  to  trace  all 
the  evils  of  our  life  to  the  fountain-head,  a 
corrupt  and  wicked  heart.  In  this  expres- 
sion she  evidently  refers,  either  to  that  con- 
fession of  the  Apostle,  "  In  me,  that  is,  in 
my  flesh,  dwelleth  no  good  thing  ;"*  or 
rather  to  that  most  humiliating  declaration 
of  the  Prophet,  ''  From  the  sole  of  the  foot 
even  to  the  head,  there  is  no  soundness  in 
us,  but  wounds  and  bruises  and  putrifying 
sores. "t  The  import  of  the  words  is  plain  ; 
we  confess  before  our  God,  that  we  are  al- 
tagether  depraved  ;  that  we  are  disordered 
*  Rom.  vii,  18.         t  Isaiah  i.  5,  6, 


154 

in  every  member  of  our  body,  and  in  every 
faculty  of  our  soul ;  that  our  understanding 
is  darkened,  our  will  perverse,  our  affections 
sensual,  our  memory  treacherous,  our  con- 
science seared,  and  all  our  "  members,  in- 
struments of  unrighteousness  and  sin.'^ 

Thus  far  then  we  are  fully  vindicated, 
vindicated  too,  we  trust,  in  your  consciences, 
in  all  that  we  have  affirmed  respecting  the 
lost  estate  of  man.  We  do  indeed  repre- 
sent the  whole  human  race,  as  in  a  most  de- 
plorable condition  :  but  no  Member  of  our 
Establishment  can  controvert  our  positions 
without  denying  the  plainest  asseverations 
of  Holy  Writ,  and  contradicting  his  own 
most  solemn  acknowledgments. 

Let  us  now  turn  our  attention  to  the  se- 
cond point  which  we  proposed  to  notice, 
namely,  The  means  of  our  recovery  from 
this  state. 

We  affirm  that,  in  order  to  obtain  salva- 
tion, two  things  are  necessary^  "  Repent- 
ance towards  God,  and  Faith  in  our  Lord 


155 

Jesus  Christ/^*  By  repentance,  we  do  not 
mean  that  superficial  work  which  consists 
in  saying,  "  I  am  sorry  for  what  I  have 
done  ;'^  but  in  such  a  deep  sense  of  our  guilt 
and  danger,  as  leads  us  with  all  humility  of 
mind  to  God,  and  stirs  us  up  to  a  most  ear- 
nest application  to  him  for  mercy.  We 
must  feel  sin  to  be  a  burden  to  our  souls  : 
we  mast  be  made  to  tremble  at  the  wrath  of 
God  which  we  have  merited  :  we  must  cry 
to  him  for  deliverance  from  it,  as  Peter  cri- 
ed for  preservation  from  the  waves,  ''  Save, 
Lord,  or  I  perish  :'^  and  this  must  be  our 
experience,  not  merely  after  some  flagrant 
transgression,  or  on  some  particular  occa- 
sion, but  at  all  times  :  it  must  be^  as  it  were, 
the  daily  habit  of  our  minds. 

Is  it  needful  to  confirm  this  from  the  holy 
Scriptures  ?  Surely  we  need  not  be  remind- 
ed of  what  our  Lord  has  repeatedly  affirm- 
ed ;  "  Except  ye  repent,  ye  shall  all  per- 
ish.'^t  We  need  not  be  told  that  it  is  "  the 
weary  and  heavy  laden''  whom  Christ  in- 
*  Acts  XX.  31.  t  Luke  xiii.  3.  Q. 


156 

Vites  t*  that  it  is  ^^the  broken  and  contrite 
heart  which  God  will  not  despise  :"t  that  we 
must  "  lothe  ourselves  for  all  our  abomina- 
tions :"J  that  we  must  "  sow  in  tears,  and 
go  on  our  way  w^eeping  :"||  that  we  must 
cry  with  Paul,  ''  O  wretched  man  that  I  am, 
who  shall  deliver  me  ?''1I  and  with  Job, 
*'  I  repent  and  abhor  myself  in  dust  and 
ashes.''^^ 

Yet,  when  this  is  insisted  on,  and  pressed 
upon  the  conscience  as  of  universal,  abso- 
lute, and  indispensable  necessity,  we  are, 
told,  that  we  carry  matters  to  excess  :  that 
however  such  bitter  contrition  may  suit  the 
profligate  and  abandoned,  it  is  unnecessary 
in  the  case  of  the  more  moral  and  decent : 
tliey  have  never  done  any  thing  that  requires 
such  deep  humiliation ;  they  have  no  such 
eause  to  fear  and  tremble  ;  they  have  indeed 
sinned,  but  are  in  no  danger  of  perishing ; 
nor  have  they  ever  merited  the  wrath  of 
God. 

*  Matt.  xi.  28.  t  Ps.  11.  ly.  \  Ezek.  xxxvi.  31. 
il  Ps.  cxxvi.  5,  6.       "If  Rom.  vii.  24.      ,  **  Job  xlii.  6. 


157 

But  is  it  not  astonishing  that  any  mem- 
ber 01  the  Established  Church  should  be 
«o  ignorant  as  to  make  these  vain  asser- 
tions? What  are  the  terms  in  which  we 
address  the  Divine  Majesty  every  time  that 
we  attend  his  worship  ?  '^  Do  thou,  O  Lord, 
have  mercy  upon  us,  7niserable  offenders: 
Spare  thou  them,  O  God,  which  confess 
their  faults :  Restore  thou  them  that  are 
penitentJ^  Have  we  then  been  dissem- 
bling with  God  all  our  days ;  calling  our- 
selves "  miserable  offenders/'  when  we  feel 
no  misery  at  all ;  and  when^  instead  of  be- 
wailing our  offences,  we  think  ourselves 
almost,  if  not  altogether,  as  good  as  we  need 
to  be  ?  In  this  prayer  we  do  not  presume 
even  to  expect  mercy,  except  as  persons 
deeply  penitent  and  contrite.  And  let  it  be 
remembered,  that  these  petitions  are  put 
into  the  mouths  of  all  the  congregation; 
there  is  not  one  form  for  one  class  of  per- 
sons, and  another  for  another ;  but  all  pro- 
fess to  approach  God  as  the  repenting  pub- 
lican,   ^^Smiting  upon  their  breasts,  and 


ids 

crying,  God  be  merciful  to  me  a  sinner  !"* 
We  mean  not  to  say,  that  no  person  can 
hope  for  mercy,  who  does  not  feel  such  or 
such  a  measure  of  contrition,  (for  all  who 
pray  in  sincerity,  may  hope  for  acceptance, 
though  their  hearts  be  not  so  contrite  as 
they  could  wish.)  but  to  shew,  that  all 
members  of  the  church  of  England  acknow- 
ledge that  penitence  is  highly  suited  to  their 
state. 

But,  besides  their  repentance,  we  ob- 
served, that  faith  also  was  necessary,  even 
faith  in  the  Lord  Jesus  Christ.  Tliis  we 
invariably  and  inflexibly  affirm.  As  it  is 
not  our  good  works  and  meritorious  life 
that  will  save  us,  so  neither  will  our  re- 
pentance save  us.  If  we  could  shed  rivers 
of  tears,  they  never  would  avail  to  cleanse 
us  from  one  single  sin.  It  is  the  blood  of 
Christ,  and  that  alone,  that  can  atone  for 
moral  guilt :  That  is  ^^  the  fountain  that 
was  opened  for  sin  and  for  uncleanness:''t 
and  as  long  as  the  world  shall  stand,  we 
*  Luke  xviii.  13.  fZecfe.  xiii.  1. 


150 

must  require  of  sinners  to  wash  in  it,  in 
order  that  they  may  be  clean.  And,  for  as 
much  as  men  are  with  great  difficulty  turn- 
ed from  endeavouring  ^^  to  establish  their 
own  righteousness,"*  or  to  unite  their  own 
fancied  merits  with  the  merits  of  Christ, 
we  guard  them  strongly  against  this  fatal 
error ;  we  declare  to  them,  that,  if  tb^y  do 
this,  they  will  invalidate  the  whole  gospel ; 
and  that,,  if  ever  they  be  saved  at  all,  it 
must  be  by  a  humble,  simple  reliance  upon 
the  Lord  Jesus  Christ.  That  there  are 
blessings  promised  to  the  penitent,  and  to 
the  obedient,  we  very  willingly  allow ;  and 
on  proper  occasions  we  are  glad  to  bring 
forv/ard  those  promises  in  order  to  encou- 
rage men  to  repent  and  obey  :  But  that  men 
are  justified  by  their  repentance  or  obedi- 
ence, or  in  any  other  way  than  by  faith  in 
the  Lord  Jesus  Christ,  we  utterly  deny. 
And  we  declare  that,  if  men  seek  to  be 
justified  in  any  other  way,  ^'  Christ  siiall 
profit  them  nothing,'^! 

♦  Rom,  X,  S,  t  Gal  v.  3. 


160 

And  do  we^  in  affirming  these  tilings, 
deviate  at  all  from  what  we  read  in  the 
holy  Scriptures?  Does  not  our  blessed 
Lord  expressly  say,  "  I  am  the  way,  the 
truth,  and  the  life  ;  no  man  cometh  unto  the 
Father  but  by  me?''*  He  tells  us  plainly, 
that  "  he  who  believeth  on  him,  hath  ever- 
lasting life  ;  and  that  he  who  believeth  not, 
shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him ;"!  and  again,  "  He  that 
believeth,  shall  be  saved ;  and  he  that  be- 
lieveth not,  shall  be  damned. J  To  the 
same  effect  also  is  the  testimony  of  his 
apootles :  We  find  them  invariably  direct- 
ing penitents  to  believe  in  him  as  the  only^ 
and  effectual  means  of  obtaining  acceptance 
with  God.  When  the  jailor  came  in  to  Paul 
and  Silas  trembling,  and  crying,  "  Sirs, 
what  shall  I  do  to  be  saved  ?''  the  answer 
given  him  was,  ••*  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved." || 
Instead  of  varying  their  directions  accord- 
ing to  the  different  characters  they  address- 

*  John  xiv.  6.         t  John  iii.  36.  \  Mark  xvi.  16, 

(I  Acts  xvi,  30,  31, 


161 

ed,  they  affirm,  in  the  atrongest  manner^ 
tliat  '*  there  is  no  other  foundation  whereon 
any  man  can  build/^*  ''  nor  any  other  name 
whereby  any  man  can  be  saved. '^f  And 
when  they  saw  in  any  a  disposition  to  unite 
the  observance  of  some  ceremonial  or  moral 
duties  as  a  joint  ground  of  their  hope,  they 
warned  them  plainly,  that  their  salvation 
must  be  "wholly  of  grace  or  wholly  of 
works  ^"t  and  that  if  they  relied  in  any 
measure  upon  their  works,  '^they  were 
feUen  from  grace,"  they  were  "  become 
debtors  to  do  the  whole  law,"  and  that 
"  Christ  was  become  of  no  effect  unto 
them;" II  with  respect  to  them  "he  wac- 
dead  in  vain."$ 

Offensive  as  these  statements  are,  and^ 
reprobated  as  being  of  a  licentious  tendency, 
wherein  do  they  differ  from  our  own  ac- 
knowledgments ?  We  pray  that  God  would 
"  restore  to  his  favour  them  that  are  peni- 
tent;" but  how,   and  in  what  manner,  do 

*  1  Cor.  iii.  11.       t  Acts  iv.  12.       %  Rom.  xi.  C- 

!lGaI.v.3,4.  §Gal.ii.21> 

O  % 


16S 

we  expect  that  restoration  to  be  accomplish- 
ed? Is  it  unco ven  anted  mercy  that  we 
ask?  Or  is  it  according  to  our  own  good 
works  that  we  desire  to  find  acceptance  ? 
No  ;  we  profess  that  our  reliance  is  alto- 
gether on  God's  promises  as  they  are  re- 
vealed in  the  gospel ;  "  Restore  us,  accords 
ing  to  thy  promises  declared  unto  mankind 
in  Christ  Jesus  our  Lord,^^  Among  the 
promises  to  which  we  may  be  supposed  to 
refer^  the  following  must  certainly  be  num- 
bered :  "  Look  unto  me,  and  be  ye  saved  ;''*• 
''  Come  unto  me,  and  I  will  give  you  rest.^'f 
^^  Him  that  cometh  unto  me,  I  will  in  no 
wise  cast  out.'^J  "  The  blood  of  Jesus 
Christ  cleanseth  from  all  sin.'^H  "  All  that 
believe,  shall  be  justified  from  all  things.H'^ 
^'  Though  your  sins  be  as  crimson,  they 
shall  be  white  as  snow."**  But  whatever 
the  promises  be,  whether  their  reference  to 
Christ  be  more  or  less  plain,  we  are  assured 
that  it  is  in  him,  and  in  him  alone,  that  the 

*  Isai.  xlv.  22.       t  Matt.  xi.  28.       \  John  vi.  37. 
1  John  L  7.      t  Acts  xiii.  39.        **  Isai.  i.  18. 


163 

promises  are  confirmed  to  us  ;  for  the  Apos- 
tle says^  "  All  the  promises  of  Grod  in  Him 
areyea,  andiNHiMamen.^'*  It  is  in  Christ 
alone  that  God  can  "  be  just,  and  at  the 
same  time  the  justifier  of  sinners. ''f  ^^^ 
therefore  when  we  plead  that  promise,  that 
**  if  we  confess  our  sins,  God  is  faithful  and 
just  to  forgive  us  our  sins,  and  to  cleanse  us 
from  all  unrighteousness,"  f  we  can  expect 
its  accomplishment  in  no  other  way  than 
through  faith  in  Christ. 

Thus  under  this  head  also  may  be  seen  a 
perfect  harmony  between  those  things  which 
we  have  affirmed,  and  those  which  you 
"  read  '^  in  the  Scriptures,  and  "  acknow= 
ledge  "  in  your  prayers. 

Nor  do  we  doubt  a  similar  issue  to  our 
inquiries,  while  under  the  last  head  of  our 
discourse  we  state  to  you  The  path  of  duty. 

We  inculcate  the  practice  of  every  per- 
sonal and  relative  duty.     But  we  are  not 
*  2  Cor.  i.  20.        t  Rom.  iii.  26,       1 1  John  i.  9. 


164j 

aatisfied  with  that  standard  of  holiness 
which  is  current  in  the  world :  we  require 
a  higher  tone  of  morals  :  in  addition  to  so- 
briety and  honesty,  we  insist  upon  a  life 
entirely  devoted  to  God  ;  we  aflfirm,  that  it 
is  every  man's  duty  to  "  delight  himself  in 
God;''*  to  have  such  a  lively  sense  of 
Christ's  love  to  him,  as  shall  constrain  him 
to  an  unreserved  surrender  of  all  his  facul- 
ties and  powers  to  the  service  of  his  Lord.f 
We  must  live  for  God  :  wq  must  be  like  a 
faithful  servant,  who  inquires  from  day  to 
day  what  his  master's  w^ill  is  :  and  inquires, 
in  order  that  he  may  do  it.  As  a  servant 
who  had  neglected  all  his  duties  through 
the  day,  would  feel  ashamed  and  afraid  of 
his  master's  displeasure,  so  should  we  feel 
ashamed  and  afraid,  if  any  day  pass  with- 
out having  executed  to  the  utmost  of  our 
power  the  duties  of  it.  We  should  walk 
as  on  the  confines  of  the  eternal  world,  and 
act  as  persons  who  must  shortly  give  account 
of  every  talent  that  has  been  committed  to 

♦  Job  xxvii.  10.  &  Ps.  xxxvii.  4.        t  3  Cor.  v»  14. 


165 

ill  em.  To  be  ^'  dead  unto  the  world/*'* 
and  "  alive  unto  God  ;''t  to  attain  more  and 
more  of  the  divine  image  ;J  to  ^'  grow  up 
into  Christ  in  all  things  ;'^§  to  enjoy  fellow- 
ship with  God,  II  and  anticipate  the  enjoy- 
ments of  heaven,^  this  is  our  duty,  and 
should  be  our  daily  study  and  delight. 

la  requiring  so  much,  we  are  supposed 
to  require  what  is  altogether  impracticable, 
or,  at  least,  what,  if  practised,  would  unfit 
us  for  all  the  common  oiBces  of  life.  But 
what  do  we  read  in  the  holy  Scriptures  ? 
Do  they  require  of  us  less  than  this  ?  Do 
they  not  teach  us  to  "  yield  ourselves  liv- 
ing sacrifices  to  God  as  our  most  reasonable 
service?''**  Do  they  not  enjoin  us  to  ''  live 
henceforth  not  unto  ourselves,  but  unto  him 
that  died  for  us,  and  rose  again  ?"tt  Do 
they  not  require  that  "  whether  we  eat  or 
drink,  or  whatever  we  do,  we  should  do  all 
to  the  glory  of  God  ?"J±    And  is   not  the 

*  Gal.  vi.  14.  t  Rom.  vi.  11.  \  2  Cor.  iii.  18, 
§  Eph.  iv.  15,       II  John  i.  3.  ^  Eph.  i.  13,  14. 

**  Rom.  xii.  1.        ft  2  Cor.  v.  ±5.        \\  i  Cor.  x.31. 


±6Q 

Holy  Spirit,  (tlirough  whose  divine  agency 
alone  we  can  do  any  thing  that  is  good)  pro- 
mised to  us  for  this  very  end,  to  renew  us 
after  the  divine  image  in  righteousness  and 
true  holiness  ? 

And  wherein  do  our  own  acknowledg- 
ments differ  from  this  ?  Let  us  attend  to  the 
supplications  which  we  offer  before  God ; — 
"  Grants  O  most  merciful  Father,  for 
Christ^ s  sake,  that  we  may  hereafter  live  a 
godly,  righteous,  and  sober  life,  to  the  glory 
of  thy  holy  nameJ^  Here  so  far  from  put- 
ting godliness  out  of  our  thoughts,  we  pro- 
fess to  desire  it  in  the  first  place  ;  and  just- 
ly do  vv^e  ask  that  first,  because,  without 
that,  all  our  acts  of  righteousness  and  so- 
briety would  be  no  better  than  splendid 
sins  ;  they  would  want  the  motives  and  prin- 
ciples which  alone  distinguish  them  from 
heathen  virtues.  Mark  too  the  measure 
and  degree  in  which  we  desire  these  virtues  : 
we  are  not  satisfied  with  that  which  shall 
gain  us  a  name  among  men ;  we  ask  (and 
let  it  ever  be  remembered  that  without  the 


i67 

influences  of  God's  Spirit  all  our  own  ef- 
forts will  be  in  vain)  that  we  maybe  enabled 
to  attain  such  a  degree  of  piety,  as  that  God 
may  be  glorified  in  us,  and  that  the  tran- 
scendant  excellence  of  Christianity  may  be 
visibly  exhibited  in  our  lives. 

^e  appeal  then  to  all ;  What  do  we,  or 
what  call  we  ask  of  you  more  than  this  ? 
And  if  these  high  attainments  be  not  neces- 
sary, why  do  you  ask  of  God  for  Christ's 
sake  to  give  them  to  you  ?  If,  on  the  other 
hand,  they  are  necessary,  why  are  we  deem- 
ed  enthusiastic  and  over-righteous  for  re- 
quiring them  at  your  hands  ?  If  in  your 
prayers  you  mean  what  you  say,  you  justify 
us ;  and  if  you  do  not  mean  what  you  say, 
you  condemn  yourselves,  you  confess  your- 
selves to  be  hypocrites  and  dissemblers  with 
God. 

We  have  now  finished  our  consideration 
of  that  truly  scriptural  prayer  :  and  we  will 
conclude  with  commending  it  to  you  as  a 
test  in  a  two-fold  view. 


168 

First,  take  it  as  a  test  ivJierehy  to  try  the 
discourses  which  you  hear.  As  Members 
of  the  Church  of  England,  we  have  a  right 
to  expect  that  the  discourses  of  Ministere 
shall  correspond  with  the  Liturgy  of  our 
Church.  Certainly,  in  the  first  instance, 
the  holy  Scriptures  are  to  be  our  guide  : 
but,  as  all  profess  to  have  the  Scriptures  on 
their  side,  let  us  bring  to  our  aid  that  excel- 
lent compendium  of  religion  which  we  have 
been  considering. 

Are  there  any  who  discant  upon  the  dig. 
nity  of  our  nature,  the  goodness  of  our 
hearts,  and  the  rectitude  of  our  lives  ?  What 
appearance  do  such  sentiments  make  when 
brought  to  the  touchstone  of  this  prayer  ? 
Are  they  not  as  opposite  as  darkness  is  to 
light  ?  and  should  we  not  regard  such  state- 
ments as  the  effusions  of  pride  and  igno- 
rance ?  should  we  not  tremble  for  those 
who  hear  them,  lest  being  "  blind  followers 
of  the  blind,  they  all  together  should  fall 
into  the  ditch  ?''* 

*  Matt.  XV.  i4. 


169 

Are  there  others  who  tell  us  that  we  are 
to  be  saved  by  our  works,  and  who  would 
thereby  lull  us  asleep  in  impeniteneej  and 
divert  our  attention  from  the  Saviour  of  the 
world  ?  Let  us  not  be  deluded  by  the  syren 
song.  Let  us  turn  to  our  own  confessions,  to 
refute  such  anti- christian  doctrines  :  Let  us 
learn  from  them  the  necessity  of  humiliation 
and  contrition,  and  of  "  fleeing  to  Christ,  as 
to  the  refuge  that  is  set  before  us."  As  for 
the  idea,  that  the  founding  of  our  hopes  upon 
Christ  and  upon  the  promises  made  to  us  in 
him,  will  lead  to  a  neglect  of  good  works, 
let  us  see  what  the  Compilers  of  our  Litur- 
gy thought  of  that,  and  what  they  liave  put 
in  the  moutlis  of  ail  believing  penitents  ;  do 
not  the  very  same  persons  who  seek  for  mer- 
cy through  Christ,  intreat  of  God  that  they 
may  be  enabled  to  "  live  a  godly,  righteous, 
and  sober  life,  to  the  glory  of  his  holy 
name  ?"  And  is  it  not  notorious  that  the 
very  persons  who  maintain  most  steadfastly 
the  doctrines  of  faith,  are  uniformly  con- 
demned for  the  excessive  and  unnecessary 
strictness  of  their  lives  ? 
p 


i?0 

in  the  same  manner^  if  there  be  any  who 
plead  for  a  conformity  to  the  world,  and 
decry  all  vital  godliness  as  enthusiasm,  we 
may  see  what  judgment  is  to  be  formed 
of  them  also.  They  may  call  themselves 
Christians  ;  but  tliey  have  nothing  of  Ciiris- 
tianity,  except  the  name. 

Lastly,  if  there  be  any  who  separate  the 
different  parts  of  religion,  inculcating  some 
to  the  neglect  of  others  ;  magnifying  works 
io  the  exclusion  of  faith,  or  establisliing  faith 
to  the  destruction  of  good  works,  or  con- 
founding faith  and  works,  instead  of  distin- 
guishing them  as  the  fruit  from  the  root ;  if 
such,  I  say,  there  be,  let  their  statements  be 
contrasted  with  the  order,  the  fulness,  and 
the  harmony  of  this  prayer  ;  and  the  crrone- 
ousness  of  them  will  instantly  appear.  We 
do  not  wish  to  produce  critical  hearers; 
but  it  is  the  duty  of  every  man  to  '^  prove 
all  things,  and  to  hold  fast  tliat  which  is 
good  ;"*  and  as  we  have  the  advantage  of 
an  authorized  standard  of  divine  truth,  we 
*  i  Thess.  y.  21. 


171 

invite  all  to  search  that,  as  well  as  the  holy 
Scriptures  :  and  we  do  not  hesitate  to  say 
of  this  prayer  in  particular,  what  the  pro- 
phet speaks  of  the  inspired  volume,  "  To 
the  law,  and  to  the  testimony ;  if  Ministers 
speak  not  according  to  this  word,  it  is  be- 
cause there  is  no  light  in  them.''  ^ 

Next,  let  us  take  this  prayer  as  a  test 
whereby  to  try  our  oivn  experience.  We 
may  now  discard  from  our  minds  all  that 
this  or  that  Minister  may  lay  down  as  neces- 
sary to  our  salvation.  We  have  here,  what 
no  man  can  reasonably  dispute,  onr  own  ac- 
l^nowledgments.  We  have  here  as  beauti- 
ful, as  just,  as  scriptural  a  summary  of  ex- 
perimental religion,  as  ever  was  penned 
from  the  foundation  of  the  world.  The  man 
that  from  his  inmost  soul  can  utter  this  pray- 
er, is  a  real  Christian.  Whatever  be  his 
views  with  respect  to  some  particular  doc- 
trines, (those  I  mean  which  are  distinguish^ 
ed  by  the  name  of  Calvinism)  his  heart  is 
right  with  God.     Whether  he  admit  or  re^ 

*  Isai.  viii.  20, 


jec^  those  abstruser  points^  he  is  accepted 
of  God  ;  and  if  he  were  to  die  this  moment, 
he  would  be  in  heaven  the  next :  the  termi- 
nation of  his  wai^fare  would  be  to  him  the 
commencement  of  everlasting  felicity.  But 
is  this  the  experience  of  us  all  ?  Would  to 
God  it  were  1  All  will  repeat  the  words  :  but 
it  is  one  thing  to  repeat,  and  another  to  feel 
them.  Let  us  then  bring  ourselves  to  this 
test  ;  and  never  imagine  that  we  are  in  a 
Christian  state,  till  we  can  appeal  to  God^ 
that  this  prayer  is  the  very  language  of  our 
hearts.  In  examining  ourselves  respecting 
it,  let  us  inquire,  whether  from  our  inmost 
souls  we  lament  the  numberless  transgres- 
sions of  our  lives,  and  the  unsearchable  de- 
pravity of  our  hearts  ?  When  we  cry  to 
God  for  mercy  as  miserable  offenders,  do 
we  abhor  ourselves  for  our  guilt,  and  trem- 
ble for  our  danger  ?  Do  we  indeed  feel  that 
we  deserve  the  wrath  of  Almighty  God  ? 
Do  we  feel  this  not  only  on  some  particular 
occasions,  but,  as  it  were,  daily  and  hour- 
ly ?  Is  the  consciousness  of  it  wrought  into 
us  and  become  the  habit  of  our  minds,  so 


173 

that  we  can  find  _o  peace  but  in  crying  unto 
God,  and  pleading  with  him  the  merits  of 
his  dear  Son  ?  Is  Christ,  in  this  view,  "  pre- 
cious" to  our  souls?*  Ts  he  ^^our  wisdom, 
HE  our  righteousness,  he  our  sanetifieation, 
HE  our  complete  redemption?''!  Having 
nothing  in  ourselves,  do  we  raake  him  our 
^'  all  in  all  ?''f  Are  we  at  the  same  time 
''  renewed  in  the  spirit  of  our  minds  V^  Do 
we  hate  sin,  not  merely  as  it  is  destructive^ 
but  as  it  is  defiling,  to  the  soul  ?  Do  we  ac- 
count "  the  service  of  God  to  be  perfect 
freedom  ;''  and  instead  of  wishing  his  law 
reduced  to  the  standard  of  our  practice,  do 
we  desire  to  have  our  practice  raised  to  the 
standard  of  his  law  ?  Is  it  our  labour  to 
"  shine  as  lights  in  a  dark  world,''  and  "  to 
shew  forth  in  our  own  conduct  the  virtues 
of  him  that  has  called  us  ?"||  Let  us  all 
put  these  questions  to  ourselves  ;  and  they 
will  soon  shew  us  what  we  are.  If  this  be 
not  the  state  of  our  souls,  we  are  in  an  aw=» 
M  condition  indeed.     Our  very  best  ser- 

*  1  Pet.  ii.  7.        t  1  Cor.  i.  30.      \  Col.  iii,  11.^ 

!!  1  Pet.  ii.  9.  oC^ervt^, 


vices  have  been  nothing  but  a  solemn  mock- 
ery :  in  our  prayers  we  have  insulted, 
rather  than  worshipped,  the  Majesty  of 
Heavjcn  ;  wp,  havp.  rnme  before  our  God 
^'  with  a  lie  in  our  right  hand  ;''*  O  that  it 
might  please  Grod  to  discover  to  us  the  hein- 
ousness  of  our  guilt ;  and  that  we  might  all 
be  "  pricked  to  the  heart,"  €re  it  be  too  late  ! 
Let  us,  the  very  next  time  we  attempt  to  use 
this  prayer,  take  notice  of  the  frame  of  our 
minds  :  let  us  mark  the  awful  incongruity 
between  our  professions  and  our  actual  ex- 
perience :  and  let  a  sense  of  our  hypocrisy 
lead  us  to  repentance.  Thus  shall  the  re- 
turning seasons  of  worship  be  attended  with 
a  double  advantage  to  our  souls  :  in  praying 
for  what  we  ought  to  seek,  we  shall  be 
stirred  up  to  seek  it  in  good  earnest :  and 
through  the  tender  mercy  of  our  God  we 
shall  attain  the  experience  of  those  things, 
which  too  many  of  us,  it  is  to  be  feared,  have 
hitherto  hypocritically  asked  and  ignorantly 

condemned. 

*  Isaiah  xliy,  ^0, 


THE  FOUNTAIN  OF  LIVING  WATERS." 


A 

SERMON 

PREACHED  BEFORE 

THE  UNIVERSITY  OF  CAMBRIDGE, 

ON  SUNDAY,  MAY  14,  1809. 


BY  THE 

REV.  CHARLES  SIMEON,  M.  A. 

TELLOW  OF  king's  COLLEGE,  CAMBRIDGE. 


ADVERTISEMENT. 


THIS  Sermon  tvas  written  hastily,  and  not 
with  the  smallest  view  to  pulUcation:  and  it  is 
pnnted  only  i»i  deference  to  tlie  opinions  and  wishes 
of  some  of  the  author^s  more  judicious  finends, 
in  hopes  that  the  candid  attention  with  which  it 
was  heard,  might  procure  for  it  a  favourable 
reception  with  the  piMic  at  large. 


A 
SERMON5 


Jer.  II.  12,  13. 

Be  astonished,  Oye  heavens,  at  this,  and  be 
horribly  afraid,  be  ye  very  desolate,  saith 
the  Lord.  For  my  jieojple  have  commit- 
ted two  evils;  they  have  forsaken  me, 
the  FOUNTAIN  of  LIVING  WATERS,  and 
hewed  them  out  cisterns,  broken  cisterns, 
that  can  hold  no  water, 

RELIGION  may  be  considered  as  of 
two  kinds,  theoretical,  and  practical.  In 
the  term  theoretical,  I  include  every  thing 
that  is  necessary  to  prove  the  truth  of  Chris- 
tianity :  and  under  the  term  practical,  what- 
ever is  required  of  those  who  embrace  it. 
To  understand  the  theoretical  part,  is  desi- 
rable ;  to  perform  the  practical  is  necessary; 
The  two  kinds,  however^,  are  not  neces- 


180 

sarily  united ;  the  theoretical  may  exist 
where  the  practical  is  disregarded ;  and 
the  practical  may  exist,  where  the  theoret- 
ical is  unknown.  Thousands  of  pious  per- 
sons have  neither  leisure  nor  talent  for 
collating  manuscripts,  or  for  weighing  the 
evidences  that  may  be  adduced  in  favour 
of  particular  hypotheses  :  and  to  say  that 
these  cannot  be  religious,  because  they  are 
wanting  in  critical  acumen,  would  be  as 
absurd,  as  to  say  that  a  man  cannot  be 
honest,  because  he  has  not  sufficient  know- 
ledge of  the  laws  to  be  a  judge.  The  un- 
lettered Christian  assumes  the  truth  of 
Christianity;  and  he  finds  it  true  by  its 
effects.  And  such  persons  may  well  refer 
to  the  effects  in  proof  of  the  truth  of  that 
religion  which  they  profess.  But  it  is  one 
thing  to  refer  to  practical  effects,  and  an- 
other to  ground  their  faith  on  any  transient 
feelings  :  This  no  man  of  refiection  can  do  : 
the  other,  no  man  of  piety  can  forbear. 
Feelings  may  be  excited  by  erroneous  no- 
tions, as  well  as  by  those  which  are  just : 
but  holiness,  radical  and  universal  holiness, 


181 

can  be  produced  by  Christianity  alone.  We 
will  appeal  to  all  the  religions  that  ever 
appeared  upon  the  face  of  the  earth,  and 
ask,  whether  any  of  them  ever  produced  in 
their  votaries  such  effects  as  were  visible  in 
Christ  and  his  Apostles  ?  The  reason  is 
plain  :  It  is  the  Spirit  of  God  who  sancti- 
fies ;  and  he  is  promised  to  those  only  who 
believe  in  Christ :  and  consequently,  his 
sanctifying  energy,  in  its  full  extent  at  least, 
can  be  found  in  them  alone.  I  grant  that 
it  would  be  wrong  to  rest  the  truth  of  our 
religion  on  that  ground  only;  but  surely 
it  may  properly  be  referred  to,  as  an  addi- 
tional and  corroborating  proof  of  our  reli- 
gion. If  this  be  not  a  proper  test  of  our  re- 
ligion, whereby  shall  the  superior  excel- 
lency of  Christianity  be  known?  If  the 
Bible  produce  no  better  effects  than  the 
Coran,  I  do  not  hesitate  to  say  that  it  is  no 
better  than  the  Coran  :  but  if  its  effects  be 
such  as  no  other  religion  can  produce,  then 
will  those  effects  be,  though  not  the  only, 
yet  a  solid  and  important  proof  of  our  reli- 
gion :  And  those  who  cannot  enter  inio 
Q 


18S 

learned  disquisitions  about  the  credibility 
of  the  Scriptures,  have  reason  to  thank  God 
that  they  have  within  themselves  an  evi- 
dence of  the  truth  of  Christianity,  which 
the  objections  of  infidels  can  never  set 
aside.*    The  error  lies  in  confounding  the 

*  Tlie  aiitlior  does  not  mean,  that  this  is  the  only 
evidence  which  unlearned  men  have  of  the  Divine 
authority  of  the  Bible.  Tliey,  as  well  as  the  learned, 
have  other  grounds  for  their  faith.  They  see  the 
provision,  which  the  Bible  makes  for  their  restora- 
tion to  happiness,  to  be  precisely  such  as  their 
necessities  required.  They  see  also,  that  the  purity 
of  its  commands  has  a  wonderful  tendency  to  elevate 
their  nature,  and  to  produce  universal  happiness  : 
and  these  t^^  o  things  form  in  their  minds  a  strong 
internal  evidence  of  the  Divine  origin  of  the  Bible  ; 
whilst  the  general  and  long  continued  reception  of 
that  book  amongst  those  who  have  spent  their  whole 
lives  in  investigating  its  authenticity,  serves  in 
their  minds  as  a  strong  external  evidence,  that  the. 
Bible  is  really  given  by  inspiration  of  God.  Never- 
theless, their  actual  experience  of  a  change  of  heart 
and  life,  wrought  in  them  by  the  Bible,  is  to  them  a 
strong  udditimial  evidence  of  its  Divine  authority. 
Of  course,  this  change  cannot  produce  any  conviction 
in  the  minds  oi'  oihjsrs  ;  b*icause  none  but. God  and  a 
man's  own  conscience  can  know  the  full  extent  of 
that  charige. 


183 

two  kinds  of  religion.     They  are  distinct; 
and  they  should  be  kept  so. 

To  enter  deeply  into  the  theory  of  reli- 
gion, much  strength  of  intellect,  much  gen- 
eral knowledge,  and  much  patient  investiga- 
tion, are  requisite.  To  have  just,  and  even 
enlarged  views  of  the  practical  part,  little 
is  wanting  but  a  humble  teachable  mind, 
enlightened  by  the  truths,  and  sanctified  by 
the  influence  of  the  gospel  of  Christ.  The 
former,  when  possessed  in  the  highest  de- 
gree^ will  consist  with  all  manner  of  evil 
tempers  and  evil  habits  :  the  latter  neces- 
sarily involves  in  it  a  change  both  of  heart 
and  life.  The  former  is  of  importance  prin- 
cipally to  those,  whose  office  calls  them  to 
defend  the  outworks  of  Christianity  against 
the  assaults  of  infidels  :  the  latter  is  essen- 
tial to  the  happiness  of  every  individual. 
To  the  former  your  minds  are  now  directed 
from  time  to  time  by  a  zealous  and  learned 
Professor,*  who  is  giving  us  the  result  of 

*  The  Rev.  Herbert  Marsh,  D.  D.  of  St.  John's 
College,  Lady  Margaret's  Professor  of  Diviaity  5 


184 

liis  own  laborious  researches,  and  commen- 
dably  exerting  his  talents  to  promote 
amongst  us  the  too  much  neglected  study  of 
sacred  literature.  To  the  latter,  which  we 
consider  as  more  appropriate  to  tlie  ordina- 
ry services  of  the  Church,  we  would  on  the 
present  occasion  solicit  your  attention. 

The  subject  which  we  would  submit  to 
your  consideration,  is  a  solemn  charge, 
brought  by  God  himself  against  his  people 
of  old.  They  were  guilty  of  gross  idolatry ; 
and  for  that,  in  part,  they  are  here  re. 
proved  :  the  very  heavens  are  summoned 
to  bear  witness  against  them,  and  to  express 
with  utter  astonishment,  their  abhorrence  of 
such  impiety.  But  another  complaint  against 
them  was,  that,  in  their  straits  and  dillBcul- 
ties,  they  were  ever  looking  to  Egypt  and 
Assyria  for  help,  instead  of  relying  on  the 
Lord  their  God.  Now  if  in  respect  of  gross 
idolatry,  the  passage  be  thought  more  im- 

who  is  giving  Public  Lectures  in  the  University 
Church,  on  the  principal  subjects  connected  with 
Theological  Learning, 


185 

mediately  applicable  to  them,  itwil!  never- 
tlieless,  as  a  charge  of  spiritual  idolatry, 
be  found  to  contain  ample  matter  of  accu- 
sation against  ourselves* 

Let  us  then  consider, 

1.  The  evils  which  God  lays  to  our  charge, 

2,  The  light  in  which  they  should  be  viewed- 

The  evils  which  God  lays  to  our  charge 
are,  that  we  have  forsaken  him,  and  sought 
our  happiness  in  the  creature  rather  than  in 
the  Creator.  He  justly  calls  himself  ^^  the 
fountain  of  living  waters  ;'^  for  he  is,  and 
must  be  acknowledged  to  be,  the  only  source 
of  all  good.  What  is  there  in  the  visible 
creation,  that  is  not  the  product  of  his  pow- 
er, and  the  gift  of  his  grace  ?  or  wliat*  is 
there  that  can  aiford  satisfaction  to  the  souls 
of  men,  or  to  the  bright  intelligences  of 
heaven,  which  does  not  emanate  from  his 
presence  and  love  ?  If  it  be  replied^  that 
many  sources  of  consolation  We  opened  for 
us  in  the  contemplations  of  reason^  or  the 
gratifications  of  sense  ;  we  answer^  that  the 


186 

very  capacity  to  communicate  or  receive 
pleasure  is  the  fruit  of  his  bounty ;  and  that 
the  creature  can  be  no  more  to  us  than  vs^hat 
he  is  pleased  to  make  it. 

What  then  does  he  require  of  us?  He 
calls  us  to  regard  him  as  the  one  source  of 
happiness  to  ourselves  ;  to  acknowledge  him 
in  all  that  we  have,  and  to  trust  in  him  for 
all  that  we  stand  in  need  of.  He  calls  us 
to  resemble  our  first  parents  in  their  primi- 
tive state  ;  yea,  to  resemble  the  very  angels 
around  his  throne ;  and  to  delight  ourselves 
in  him,  as  our  Friend,  our  Portion,  "  our 
eternal  great  reward.''  By  sin,  indeed,  we 
are  become  incapable  of  fulfilling  these  du- 
ties, or  of  experiencing  these  enjoyments^ 
to  the  extent  we  ought ;  but  still  God  desires 
to  restore  us  to  the  felicity  which  we  have 
lost,  and  to  communicate  to  us  all  those 
blesshigs  which  we  have  forfeited  by  our 
transgressions. 

Happy  would  it  be  for  us,  if  we  were  du» 
ly  impressed  Avith  this  unmerited  kindness 


187 

and  unbounded  mercy !  But,  instead  of  seek- 
ing blessedness  in  him,  we  forsake  him  ut- 
terly :  we  cast  off  his  yoke,  we  trample  on 
his  laws,  we  put  him  far  from  us,  and  as 
much  as  we  can,  we  cast  him  even  out  of 
our  thoughts. 

Now  let  us  see  what  is  that  rival  which 
we  prefer :  it  is  the  creature,  justly  called 
^^  a  broken  cistern.'^  Some  look  for  hap- 
piness in  the  gratifications  of  sense  ;  others, 
in  the  attainment  of  wealth  or  honour ; 
others,  in  the  pursuits  of  science  or  philoso- 
phy. We  beg  to  be  clearly  understood 
when  speaking  on  this  subject :  we  do  not 
mean  to  condemn  pleasure,  honour,  wealth, 
or  science,  as  evil  in  themselves :  they  all 
have  their  legitimate  and  appropriate  use, 
and  all  may  be  pursued  and  enjoyed  in  per- 
fect consistency  with  a  good  conscience.  It 
is  quite  a  mistake  to  think  that  religion  is 
opposed  to  any  of  these  things  :  on  the  con- 
trary, it  leads  to  the  richest  enjoyment  of 
created  good,  and  enjoins,  instead  of  pro- 
hibiting, a  diligent  performance  of  every 


188 

known  duty.  If  subordinated  to  religion, 
and  pursued  for  God,  we  repeat  it,  that  the 
pleasures  of  sense  may  be  possessed,  and 
the  duties  of  every  station  discharged  :  nay 
more,  we  declare  that  no  man  can  be  reli- 
gious without  endeavouring  to  fulfil  the  tlu- 
ties  of  his  calling,  whether  they  be  com- 
mercial  or  military,  philosophical  or  reli- 
gious. But  the  evil  incident  to  these  things 
consists  in  making  them  the  great  end  of 
life ;  in  suffering  them  to  draw  away  our 
hearts  from  God,  or  to  occupy  that  place  in 
our  affections  which  is  due  to  God  alone* 
It  is  in  this  view  that  we  are  to  be  under- 
stood as  denominating  the  pursuit  of  these 
things  '^evil  ,*"  and  we  doubt  not  but  that  the 
consciences  of  all,  attest  the  truth  of  our 
statement,  and  accede  fully  to  that  apostolic, 
that  incontrovertible  position,  that  to  '*  love 
and  serve  the  creature  more  than  the  Crea- 
tor'' is  idolatry. 

We  have  digressed  a  little,  for  the  pur- 
pose of  being  more  clearly  understood.  Let 
us  now  return  to  our  observation;  that  the 


189 

creature,  which  is  suffered  to  rival  God  in 
our  affections,  whatever  it  may  be,  is  only 
^'  a  broken  cistern.'^  Who  will  venture  to 
say  that  he  has  ever  found  solid  and  perma- 
nent satisfaction  in  the  creature  ?  Who  has 
lived  any  considerable  time  in  the  world, 
without  learning  by  his  own  experience,  the 
truth  of  Solomon's  observation,  that  "  all 
below  the  sun  is  vanity  ?"  Yet  whatever  our 
experience  has  been,  we  still  follow  our 
own  delusions,  and  run  after  a  phantom, 
which,  while  we  think  to  apprehend  it, 
eludes  our  grasp.  We  think  that  the  plea- 
sures of  he  world  will  make  us  happy  :  we 
follow  them ;  and  for  a  moment  dream  that 
we  are  happy  ;  but  we  wake,  and  find  that 
it  was  but  a  dream.  We  next  try  wealth 
or  honour :  we  run  the  race  ;  we  attain  the 
prize ;  and  find  at  last  that  we  have  been 
following  a  shadow.  We  imagine,  perhaps, 
that  science  and  philosophy,  being  so  much 
more  elevated  in  their  nature  than  the  com- 
mon concerns  of  life,  will  form  a  kind  of 
paradise  for  us :  we  labour,  we  press  for- 
ward, we  become  distinguished  for  high  at- 


190 

tainments,  but  are  as  far  off  from  solid  hap- 
piness as  ever  :  and  are  constrained  to  join 
our  testimony  to  that  of  the  wisest  of  men, 
after  he  had  "  sought  out  all  things  that  are 
done  under  the  heaven,"  that  even  wisdom, 
with  all  its  high  attainments,  is  onlj  "  van- 
ity and  vexation  of  spirit.'^ 

Such  is  the  charge  which  God  has  ex- 
hibited against  us  ;  and  we  appeal  to  every 
man's  conscience  for  the  truth  of  it.  Is 
there  so  much  as  one  amongst  us  whose 
conscience  does  not  tell  him,  "  Thou  art  the 
man  ?''  We  are  God's  people,  as  much  as 
the  Jews  of  old  were  :  "  He  hath  nourished 
and  brought  us  up,  and  yet  we  have  rebel- 
led against  him  :  The  ox  knoweth  his  owner, 
and  the  ass  his  master's  crib ;  but  Israel 
doth  not  know,  my  people  doth  not  consi- 
der." Notwithstanding  a  secret  conviction 
that  God  was  the  only  source  of  real  hap- 
piness, we  could  not  prevail  upon  ourselves 
to  seek  after  him  :  and  notwithstanding  our 
daily  experience  of  the  insufficiency  of  the 
creature  to  make  us  happy,  we  could  not  re- 


191 

liiiquish  the  vain  pursuit.  We  have  hewed 
out  one  cistern^  and  found  it  incapable  of 
retaining  any  water :  we  have  then  renewed 
our  labour,  and  hewed  out  another;  which 
we  have  found  as  unproductive  of  solid  ben- 
efit  as  the  former.  We  have  even  worn 
ourselves  out  with  the  pursuit  of  various  and 
successive  vanities,  yet  have  persisted  in 
our  error,  untaught  by  experience,  and  un- 
wearied by  disappointments.  Even  to  the 
close  of  life  ^'  we  hold  fast  deceit  ;'^  "  we 
refuse  to  return  f^  "  a  deceived  heart  hath 
turned  us  aside,  so  that  we  cannot  deliver 
our  souls,  or  say^  Is  there  not  a  lie  in  my 
right  hand  ?" 

Will  any  contend,  that  these  pursuits  are 
not  evil  ?  Surely  they  are  evil  in  the  sight 
of  God.  So  far  from  passing  over  the 
whole  as  of  small  account,  he  disjoins  and 
separates  the  different  parts  of  his  charge, 
and  declares,  that  oh  account  of  each  we 
are  involved  in  guilt.  Our  neglect  of  him 
has  been  exceeding  sinful,  as  our  attach- 
ment to  vanity  has  also  l)een  :  "  My  people 
have  committed  fw'o  evil?,'^ 


But  on  this  part  of  our  subject  we  shall 
enter  more  fully^  whilst  we  consider 

2dly,  In  what  light  we  should  view  these 
evils. 

We  are  apt  to  palliate  our  conduct,  and  to 
say,  "  What  great  harm  is  there  in  these 
things  ?''  But  if  we  look  to  our  text,  we 
shall  see  that  they  are  both  heinous  in  them- 
selves, and  terrible  in  their  consequences. 
In  respect  of  heinousness,  I  scarcely  know 
whether  is  greater,  their  guilt  or  ihe\v  folly. 
Only  let  us  consider  what  advantages  we 
have  enjoyed  for  the  knowledge  and  service 
of  God.  Is  it  nothing  that  we  have  been 
endowed  with  such  noble  capacities,  and 
neglected  to  improve  them ;  insomuch  that 
the  progressive  enlargement  of  them  has 
tended  rather  to  increase  our  alienation  from 
God,  than  to  bring  us  nearer  to  him  ?  Is  it 
nothing  that  we  have  had  the  inspired  vol- 
ume in  our  bauds,  and  yet  have  scarcely 
differed  at  all,  except  in  speculative  notions, 
from  the  heathen  ?    Is  it  nothing  that  we 


193 

have  provoked  God  to  jealousy  with  things 
'which  cannot  profit,  and  preferred  even  the 
basest  lust  before  him  ?  Is  it  nothing  that 
we  have  despised  Redeeming  love,  trodden 
under  foot  the  Son  of  God,  counted  the 
blood  of  the  covenant  an  unholy  thing,  and 
done  despite  to  the  Spirit  of  grace  ?  Should 
we  account  it  a  light  matter,  if  we  ourselves 
were  treated  thus  by  our  servants  and  chil- 
dren ;  if  they  cast  off  all  regard  for  us,  and 
poured  contempt  upon  us,  and  set  at  nought 
our  authority,  neglecting  every  thing  that 
we  commanded,  doing  every  thing  that  we 
forbade,  and  persisting  in  such  conduct  for 
years  together,  in  spite  of  every  thing  we 
could  say  or  do  to  reclaim  them  ?  And  if  we 
should  resent  such  conduct,  shall  not  God 
much  more  ?  But,  whatever  we  may  think 
of  these  things,  God  calls  them  '^  evils,^^ 
and  such  too  as  may  well  excite  '^astonish- 
ment '^  amongst  all  the  hosts  of  heaven  : 
^^  Be  astonished,  O  ye  heavens,  at  this  !'^ 

Nor  is  the  folly  of  such  conduct  less  than 
the  malignity.     Suppose  only  that  one  half 


the  labour  which  we  have  used  in  the  pur- 
suit of  vanities^  had  been  employed  in  the 
service  of  our  God  :  or  suppose  that  only 
the  Sabbaths  (a  seventh  part  of  our  time) 
had  been  improved  with  that  assiduity  and 
constancy  which  we  have  exerted  on  other 
days  in  the  pursuit  of  this  world :  I  will 
venture  to  say,  that  had  even  that  measure 
of  piety  been  exercised  by  us,  we  should 
have  been  far  happier  here,  and  should 
have  had  infinitely  better  prospects  in  the 
eternal  world.  What  amazing  folly,  then, 
have  we  been  guilty  of!  Truly,  if  the 
fact  were  not  proved  beyond  a  possibility  of 
doubt,  it  would  not  be  credited,  that  per- 
sons possessed  of  reason  could  act  so  irra- 
tional a  part.  But,  to  view  it  in  a  proper 
light,  we  should  attend  to  the  representation 
given  of  it  in  the  text.  It  is  true,  the  pic- 
ture is  so  strong,  and  yet  withal  so  exact, 
that  we  shall  scarcely  endure  to  look  at  it. 
But  let  us  contemplate  it  a  moment :  let  us 
imagine  to  ourselves  a  person  dwelling 
close  to  a  perennial  spring  of  water,  and 
yet  with  great  labour  and  fatigue  hewing 


195 

out  first  one  cisteriij  and  then  another,  and, 
after  ninltiplied  disappointments,  dying  at 
last  of  thirst.  By  what  name  should  we  desig- 
nate this  ?  Should  we  he  content  with  calling 
it  folly  ?  Should  we  not  soon  find  for  it 
a  more  appropriate  and  humiliating  term  ? 
Let  us  take  this  then  as  a  glass  wherein  to 
view  our  own  likeness  :  it  is  no  exaggerated 
representation,  but  the  precise  view  in 
which  God  sees  our  conduct.  We  are 
aware,  that  the  idea  suggested,  implies  such 
a  degree  of  infatuation  as  almost  to  provoke 
a  smile  :  but  the  more  humiliating  the  pic- 
ture, the  more  need  there  is  that  we  should 
contemplate  it :  and  my  labour  will  not 
have  been  lost,  if  a  few  only  of  the  present 
assembly  be  led  to  bear  it  in  remembrance^ 
and  to  meditate  upon  it  in  their  secret  re- 
tirement. 

We  have  further  to  remark,  that  these 
evils  are  represented  in  the  text  as  terrible 
also  in  their  consequences.  Men  do  not 
like,  in  general,  to  hear  of  this  ;  they  wish 
rather  to  have  it  kept  out  of  sight.     But  it 


196 

is  melancholy  that  they  should  so  lahour  to 
deceive  their  own  souls.  If  hy  concealing 
the  consequences  of  sin,  we  could  prevent 
them,  we  should  be  the  last  to  bring  them 
forward  to  your  view  :  but  if  it  be  the  sur^ 
est  way  to  draw  them  down  upon  you, 
surely  we  should  deserve  ill  at  your  hands 
if  we  forbore  to  warn  you  of  them.  It  is 
not  thus  that  the  Prophets  and  Apostles 
acted  :  nor  is  it  thus  that  God  would  have 
us  act.  He  bids  us  to  "  warn  the  wicked  of 
their  evil  ways  :"  and  declares,  that  if  we 
neglect  to  do  so,  he  ^^  will  require  their 
blood  at  our  hands.'^  In  order,  then,  that 
the  danger  of  such  sins  as  are  here  laid  to 
our  charge  may  appear,  consider  what  are 
the  representations  given  of  it  in  the  Holy 
Scriptures.  If  there  be  one  image  more 
terrible  than  another,  it  is  that  of  lying  down 
in  a  lake  of  fire  and  brimstone,  ever  to  be 
consuming  and  unconsumed ;  yet  that  is 
the  image  repeatedly  employed  by  Christ 
himself,  in  order  to  represent  the  misery 
that  awaits  the  impenitent  and  unbelieving 
world.    This  will  account  for  the  extreme 


197 

anxiety  and  sorrow  which  holy  men  of  old 
expressed,  when  contemplating  the  danger 
to  which  their  fellow -creatures  were  expos- 
ed :  ^^  Rivers  of  waters  run  down  mine 
eyes,'^  says  David,  "  because  men  keep  not 
thy  law :"  And  again,  "  I  am  horribly 
afraid  for  the  ungodly  that  forsake  thy  law.'' 
Indeed,  how  is  it  possible  to  entertain  light 
thoughts  of  this,  if  we  only  consider  what 
have  uniformly  been  the  feelings  of  men, 
the  very  moment  that  they  have  come  to  a 
just  sense  of  their  state  ?  See  the  jailor's 
agitation  ;  or  hear  the  cries  of  the  three 
thousand  on  the  day  of  Pentecost.  Nay, 
we  need  only  consider  what  our  own  ai>- 
prehensions  sometimes  have  been,  when 
sickness  has  come  upon  us,  or  death  ap- 
peared to  be  nigli  at  hand.  But  if  yet 
we  be  disposed  to  doubt,  let  us  ask.  Where- 
fore is  it  that  God  calls  on  the  heavens  to 
"  be  horribly  afraid,  and  to  be  very  deso- 
late ?"  Is  there  no  cause  for  such  language  ? 
Is  it  intended  only  to  alarm  us,  and  to  ex- 
cite unfounded  apprehensions  ?  No,  surely ; 
it  is  founded  in  truth  :  it  is  the  effusion  of 


198 

unbounded  love ;  the  compassionate  warning 
of  a  tender  Father.     Permit  me,  then,  once 
more  to  say,  that  the  forsaking  of  the  Foun- 
tain of  Living  Waters  is  an  evil,  a  greatevil; 
and  that  the  hewing  out  of  broken  cisterns 
for  ourselves  is  also  a  great  evil.  God  views 
these  evils  in  all  their  malignity  :  the  angels 
also  that  are  around  the  throne,  view  them 
with  deep  solicitude,  auxiously   desiring  to 
see  us  escape  from  them,    and  waiting  in 
readiness  to  rejoice  over  our  return  to  God. 
O  that  we  might  no  longer  indulge  a  fatal 
security  !  no  longer   "  say.  Peace,  peace, 
lest  sudden  destruction  come  upon  us  with- 
out any  way  to  escape !"  If  God  were  a 
hard  master,  and  his  service  irksome,  there 
would  be  some  shadow   of  excuse  for  such 
conduct.     But  who  ever  sought  after  God 
in  vain,  provided  he  sought  in  sincerity  and 
truth  ?  and,  who  ever  found    him,   without 
finding  in  him  all  that  could  comfort  and  en- 
rich the  soul?  God  himself  puts  the   ques- 
tion; ^^What   iniquity  have   your  fathers 
found  in  me,  that  they  are  gone  far  from  me, 
and  have  walked  after  vanity,  and  are  be- 


199 

come  vain  ?"  '^  Have  I  been  a  wildernegs  to 
Israel  ?  a  land  of  darkness  ?  Wherefore 
say  my  people^  We  are  Lords ;  we  will 
come  no  more  unto  thee  ?'^ 

Shall  we  plead,  as  an  excuse,  that  reli- 
gion is  a  source  of  melancholy  ?  Surely  they 
who  harbour  such  an  opinion,  have  never 
known  what  religion  is.  That  a  neglect  of 
religion  will  make  us  melancholy,  is  clear 
enough,  as  well  from  the  dissatisfaction 
which,  notwithstanding  our  diversified  en- 
joyments, generally  prevails,  as  from  the 
disquietude  which  men  feel  in  the  prospect 
of  death  and  judgment.  But  religion,  true 
religion,  brings  peace  into  the  soul :  it  leads 
us  to  the  Fountain  of  Living  Water,  where 
we  can  at  all  times  quench  our  thirst,  and 
taste  beforehand  the  felicity  of  heaven.  Our 
blessed  Lord  invites  us  to  him  in  this  view  : 
^*  If  any  man  thirst,  let  him  come  unto  me 
and  drink;''  and  '"the  water  that  I  will 
give  him  shall  be  in  him  a  well  of  water, 
springing  up  unto  everlasting  life."  Lis- 
ten, then,  to  that  expostulation  of  the  pro- 
phet 5  ^^  Wherefore  do  ye  spend  your  money 


for  that  which  is  not  bread,  and  yonr  labour 
for  that  which  satisfieth  not  ?  Hearken  dili- 
gently unto  me,  and  eat  ye  that  which  is 
good,  and  let  your  soul  delight  itself  in  fat- 
ness.'^ Return  to  the  Fountain,  and  make 
the  experiment  at  least :  See  whether  there 
be  not  more  happiness  in  turning  from 
vanity,  than  in  embracing  it;  in  seeking 
after  God,  than  in  forsaking  him ;  in  the 
holy  exercises  of  prayer  and  praise,  than  in 
a  brutish  neglect  of  these  duties  ;  in  apply- 
ing to  your  souls  the  promises  of  Christ, 
than  in  a  profane  contempt  of  them ;  and, 
lastly,  in  obtaining  sweet  foretastes  of  hea- 
venly bliss,  than  in  reluctant  approaches 
towards  an  unknown  eternity.  O  that  I 
might  not  commend  this  Fountain  to  you  in 
vain !  All  ranks  and  orders  amongst  you 
are  beginning  to  shew  a  laudable  atten- 
tion to  the  theory  of  religion  :  O  that  you 
might  begin  to  shew  it  to  the  practice  also  ! 
You  are  not  backward  to  manifest  your  ap^ 
probation  of  that  zeal  which  directs  you  to 
the  evidences  of  religion :  be  ye  not  there- 
fore offended  with  that,  which  solicits  youi*- 
attention  to  its  effects. 


Evangelical  and  Pharisaic  Righteousnesd 
cornpaj'ed. 


A 

SERMON 

PREACHBD  BEFORE 

THE  UNIVERSITY  OF  CAMBRIDGE, 

ON  SUNDAY,  NOVEMBER  26,  1809. 


RET.  CHARLES  SIMEON,  M.  A, 

FELLOW  OF  king's  COLLEGE. 


THIRD  EDITIOJ^. 


A 

SERMON, 

Mat.  v.  so. 

For  I  say  unto  you^  that  except  your  riglit- 
eousness  shall  exceed  the  righteousness 
of  the  Scribes  and  Pharisees,  ye  shall  in 
no  case  enter  into  the  kingdom  of  heaven. 

IT  would  be  a  gratification  to  many  to 
know  the  lowest  degree  of  piety  that  would 
suffice  for  their  admission  into  the  kingdom 
of  heaven.  But  to  have  such  a  line  drawn 
for  us,  would  be  by  no  means  profitable : 
for  it  may  well  be  doubted,  whether  any, 
who  under  present  circumstances  are  sloth- 
ful in  their  pursuit  of  holiness,  would  be 
quickened  by  it ;  and  there  is  reason  to  fear 
that  the  zeal  of  many  would  be  damped. 
Information,  however,  of  a  nature  not  very 


dissimilar,  is  given  us  ;  and  it  will  be  found 
of  the  highest  importance  to  every  child  of 
man.     Oar  blessed  Lord  has  marked  out 
for  us  a  line,  that  must  be  passed  by  all  who 
would  be  numbered  amongst  his  true  dis- 
ciples.   There  were  certain  characters,  very 
numerous  among  the  Jews,  characters  much 
contemplated  and  much  admired;  these,  he 
tells  us,  must  be  surpassed.     To  equal  the 
most  exalted  among  them  will  not  suffice  : 
our  righteousness    must  exceed   theirs,  if 
ever  we  would  enter  into  the  kingdom  of 
heaven.     The  persons  we  refer  to,  were  the 
Scribes  and  Pharisees  ;  the  former  of  whom 
were  the  learned  Teachers  and  Expositors 
of  the  Law ;  the  latter  were  a  Sect,  who 
affected  peculiar  sanctity,  and  were  regard. 
ed  by  the  people  as  the  most  distinguished 
patterns  of  piety  and  virtue.     The  two  were 
generally  associated  together  in  the  Scrip- 
tures, because  the  Scribes,  though  not  ne- 
cessarily, yet  for  the  most  part,  belonged  to 
the  Sect  of  the  Pharisees :  and,   so  united, 
they  where  considered  as  having  all  the 
learning  and  piety  of  the  nation  concentred  in 


205 

tlicin.  But,  notwithstanding  the  liigh  esti- 
mation in  whicli  they  were  held,  our  Lord 
most  solemnly  affirmed,  that  none  of  them 
could,  in  their  present  state,  beadmiUediuto 
heaven;  and  that  all  who  would  be  counted 
worthy  of  that  honour,  must  attain  a  higliei* 
righteousness  than  theirs. 


This  information,  I  say,  is  valuable  ;  be- 
cause, though  it  is  not  so  definite  as  to 
encourage  any  to  sit  down  contented  with 
their  attainments,  it  serves  as  a  standard  by 
which  we  may  try  our  attainments,  and  a 
criterion  w  hereby  we  may  judge  of  our  real 
state. 

In  investigating  the  subject,  there  are 
tvv  0  things  to  be  considered ; 

I.  Wherein  our  righteousness  must  ex- 
ceed theirs  ;  and, 

II.  Why  it  must  exceed  theirs. 

To  prepare  the  way  for  shewing  wherein 
our  righteousness  is  to  exceed  theirs,  we 


206 

must  begin  with  stating  as  clearly  as  we 
can,  what  righteousness  they  possessed. 
But  in  doing  this,  we  shall  be  careful  nei- 
ther to  exalt  their  character  too  much,  on 
the  one  hand,  nor  to  depress  it  too  much,  on 
the  other.  Indeed,  precision  in  this  part 
of  our  statement  is  of  peculiar  importance ; 
for,  as  a  comparison  is  instituted  between 
their  righteousness  and  ours,  we  are  con- 
cerned to  have  the  clearest  knowledge  of 
that  by  which  our  estimate  must  be  formed. 
Their  character  was  a  mixture  of  good  and 
evil.  They  had  much  which  might  be  con- 
sidered as  righteousness ;  and  at  the  same 
time  had  great  defects.  Their  righteous- 
ness, such  as  it  was,  was  seen ;  their  defects 
were  unseen  :  their  righteousness  consisted 
in  acts;  their  defects,  in  motives  and  prin- 
ciples :  their  righteousness  was  that  which 
rendered  them  objects  of  admiration  to  men ; 
their  defects  made  them  objects  of  abhor- 
rence  to  God. 

Let  us  begin  with  viewing  the  favoura- 
ble side  of  their  character.     And  here  we 


207 

cannot  do  better  tlian  refer  to  the  account 
wliielrthe  Pharisee  gives  of  himself,  when 
addressing  the  most  hi2;h  God  ;  and  which 
our  Lord  particularly  adverts  to,  as  charac- 
terizing the  more  distinguished  memhers  of 
their  community.  After  thanking  God  that 
he  was  ''  not  as  other  men  are/^  he  first  tells 
us  what  he  had  not  done:  He  was  "not  an 
extortioner,'^  nor  could  he  accused  by  any 
man  of  demanding,  on  any  account  what- 
ever, more  than  was  his  due.  He  was  "not 
unjust''  in  any  of  his  dealings,  but,  whether 
in  commercial  transactions  or  in  any  other 
way,  he  had  done  to  all  as  be  would  be  done 
unto.*  "  Nor  was  he  an  adulterer  :"  com- 
mon as  the  crime  of  adultery  was  among  the 
Jews,''  and  great  as  his  advantages  had  been 
for  insinuating  himself  into  the  affections  of 
others,  he  had  never  availed  himself  of  any 
opportunity  to  seduce  his  neighbour's  wife. 
In  short  he  had  avoided  all  those  evils, 
which  the  generality  of  Publicans  and  Sin- 
ners committed  without  remorse. 

*  Such  as  "oppressing  the  hirehng  in  his  wages," 
&e.  The  expression  must  of  course  be  confined  to 
acts  of  justice. 


^08 

He  next  proceeds  to  specify  wliat  he  had 
done.  He  had  ^^  fasted  twice  every  week/^ 
in  order  to  fulfil  the  duties  of  mortification 
and  self-denial.  Ha  had  been  so  scrupu- 
lously exact  in  paying  his  tithes,  that  not 
even  '^  mint,  or  rue/^  or  the  smallest  herb 
in  his  garden,  had  been  withheld  from  God  : 
^'  he  paid  tithes  of  all  that  he  possessed. ''^^^ 

From  otlier  parts  of  Scripture  we  learn, 
that  the  Pharisees  were  peculiarly  jealous 
of  the  sacred  rest  of  the  Sabbath  ;  insomuch 
that  they  w  ere  filled  w  itb  indignation  against 
any  one,  who,  even  by  an  act  of  the  greatest 
necessity  or  mercy,  should  presume  to  vio- 
late it.f  They  prayed  to  God  also,  and 
that  not  in  a  mere  cursory  manner,  hurry- 
ing over  a  form  which  they  got  through  as 
quick  as  possible  ;  no  ;  ^^  they  made  long 
prayers,''  as  well  in  the  corners  of  their 
streets,  as  in  the  midst  of  their  syna- 
gogues.J  As  for  the  purifications  ap- 
pointed by  the  law,  they  were  punctual  iu 

*  Luke  xviii.  11,  12.         f  Mark  iii.  2,  5,  6., 
I  Matt.  ri.  5.  and  23. 14, 


^09 

the  observance  of  them ;  they  even  multi- 
plied their  lustrations  far  beyond  what  the 
law  required  ;  and  were  so  partial  to  them, 
that  they  never  came  home  from  the  market, 
or  sat  down  to  their  meals,  without  washing 
their  hands :  they  even  wondered  that  any 
one  who  pretended  to  religion,  could  be  so 
profane,  as  to  eat  without  having  first  per- 
formed these  important  rites.*     Nor  must 
we  foi^getto  mention,  that  they  abounded  in 
alms-givings  ;  regarding  themselves  not  so 
much  the  owners,  as  the  stewards,  of  the 
property  they  possessed. f     In  a  word.  Re- 
ligion in  all  its  visible  branches,  was,  in 
their  eyes,   honourable  ;  and,  in  token  of 
their  high  regard  for  it,  they  made  their  phy- 
lacteries broader  than  any  other  sect,  and 
^'  enlarged  the  fringes  of  their  garments  ;'^ 
thus  displaying  before  all  men  their  zealous 
attachment  to  the  laws  of  God.  J     Nor  were 
they  content  with  thus  fulfilling  their  own 
duties  :  they  were  desirous  that  all  should 
honour  God  in  like  manner  :  persuaded  that 
they  themselves  were  right,  they  strove  to 
*  Mark  vii.  2—5.     t  Matt.  vi.  2.     t  Matt,  xxiii.  5.' 
s  2 


tlie  uttermost  to  recommend  their  tenets  and 
practices  to  others,  and  would  even  "  com- 
pass sea  and  land  to  make  one  proselyte.'^^ 

Of  course,  the  attainments  of  all  were  not 
exactly  alike:  some  would  excel  more  in 
one  branch  of  duty,  and  others  in  another 
branch.  St.  Paul  himself  was  of  that  sect^ 
as  his  parents  also  had  been  before  him  ^ 
and  he  was  as  fair  a  specimen  of  them,  as 
any  that  can  be  found  in  all  the  records  of 
antiquity.  He  was,  "  as  touching  the  law, 
a  Pharisee  ;  concerning  zeal,  persecuting 
the  church,  (whom  he  considered  as  ene- 
mies  to  God  ;)  and,  as  toucliing  the  right- 
eousness which  is  in  the  law,  blameless.'' 

Having  thus  ascertained  what  their  right- 
eousness was,  we  can  now  proceed  to  point 
out  wherein  ours  must  exceed  it. 

But  here  it  will  be  proper  to  observe,  that  as 
all  were  not  equally  eminent  in  what  may  be 
called  their  righteousness,  so,  on  the  other 
*Matt,  xxiu.l5. 


hand,  all  were  not  equally  faulty  in  tlie 
vicious  part  of  their  character.  We  must 
take  the  Pharisees  as  a  body,  (for  it  is  in 
that  view  that  our  Saviour  speaks  of  them 
in  the  text ;)  and  must  not  be  understood  to 
impute  to  every  individual  the  same  precise 
degree  either  of  praise  or  blame.  Nor  must 
we  be  considered  as  saying,  that  iio  one  of 
that  sect  was  ever  saved  :  because,  previous 
to  the  coming  of  our  Lord,  there  doubtless 
were  many  who  served  God  according  to 
the  light  that  they  enjoyed  :  but  this  we  must 
be  understood  distinctly  to  affirm,  that  no 
person  who  enjoys  the  clearer  light  of  the 
gospel,  can  be  saved,  unless  he  attain  a  bet- 
ter righteousness  than  the  Scribes  and  Phar- 
isees, as  a  body,  ever  did  attain,  or  than  any 
one  of  them,  while  he  rejected  the  gospel, 
could  possibly  attain. 

I  am  well  aware  that,  when  we  consider 
their  fastings,  their  prayers,  their  alms- 
deeds,  their  strict  observances  of  all  the  rit- 
ual laws,  together  with  their  zeal  in  promot- 
ing the  religion  they  professed ;  and  take 


SIS 

into  the  account  also^  that  they  were  free 
from  many  of  the  more  gross  and  common 
iJins,  we  shall  seem  to  have  left  no  room  for 
superiority  in  our  obedience.  But,  what- 
ever may  be  thought  of  their  attainments, 
our  righteousness  must  exceed  theirs:  it 
tiaust  exceed  theirs,  first,  in  the  nature  and 
extent  of  it,  and  next,  in  the  principle  and 
end  of  it. 

First,  in  the  nature  and  extent  of  it. 

From  what  has  been  already  spoken,  it 
sufficiently  appears,  that  the  righteousness 
of  the  Scribes  and  Pharisees  was  for  the 
most  part  external  and  ceremonial ;  or, 
where  it  seemed  to  partake  of  that  which 
was  internal  and  moral,  it  was  merely  of  a 
negative  kind,  and  extremely  partial  in  its 
operation.  Now  the  Christian''s  righteous- 
iless  must  be  totally  different  from  this  ;  it 
must  be  internal  and  spiritual  :  it  must  de- 
scend into  the  heart,  and  have  respect  to 
the  whole  of  God's  revealed  will.  Tbe  true 
Christian  will  affix  no  limits  to  his  exer- 


?U3 

tions,  lie  Mill  set  no  bouiuls  to  liis  heavenly 
desires.  He  does  not  limit  the  commaiul- 
meiits  to  their  literal  sense,  but  enters  into 
their  spiritual  import,  and  considers  a  dis- 
position to  commit  sin,  as  nearly  equivalent 
to  the  actual  commission  of  it.  He  consi- 
ders  himself  as  accountable  to  God  for  every 
inclination,  affection,  appetite  ;  and  endea- 
vours not  only  to  have  their  ereneral  tendcn. 
cies  regulated  according  to.  his  law,  but  to 
have  "  every  thought  brought  into  captivity 
to  the  obedience  of  Christ."  In  a  word 
he  aspires  after  perfection  of  every  kind  : 
he  desires  to  love  God,  as  much  as  to  be 
saved  by  him ;  and  to  mortify  sin,  as  much 
as  to  escape  punishment.  Could  he  have 
his  heart's  desire,  he  would  be  "  h(dy,  as 
God  himself  is  holy,"  and  ^^  perfect^  as  God 
himself  is  perfect." 

Thus,  in  the  nature  and  extent  of  the 
two  kinds  of  righteousness,  there  is  an  im- 
mense difference  :  nor  is  there  a  less  differ- 
ence m  their  jpirinci^ple  and  end. 


al4 

Would  we  know  what  was  the  fvincijjle 
from  which  the  Pharisaic  righteousness  pro- 
ceeded ?  We  can  assert  on  the  most  un- 
questionable authority,  even  that  of  Christ 
himself,  that  "  all  their  works  they  did  to 
be  seen  of  men.''*  And  St.  Paul  no  less 
strongly  marks  the  p/ndy  to  which  all  their 
zeal  was  directed.  He  confesses  that ''  they 
bad  a  zeal  of  Grod,  but  not  according  to 
knowledge  :  for  being  ignorant  of  God's 
righteousness,  they  went  about  to  establish 
their  own  righteousness,  and  would  not  sub- 
mit themselves  nnto  the  righteousness  of 
God."t  In  these  respects  then  we  must 
differ  from  them.  We  should  shun  ostenta- 
tion and  vain  glory,  as  much  as  we  would 
the  most  enormous  crimes.  We  should  bear 
in  mind,  that  any  thing  done  with  a  view  to 
man's  applause,  is  altogether  worthless  in 
the  sight  of  God  :  whatever  it  be,  we  have 
in  the  applause  of  men  the  reward  we  seek 
after,  and  the  only  reward  that  we  shall  ever 
obtain.  We  should  also  dread  self-right- 
eoiisnessy  as  utterly  inconsistent  with  a 
*  Matt,  xxiii.  5.        f  Rom.  x.  2,  3. 


«15 

Christian  state.  St.  Paul  assures  us,  that 
^^  the  Jews  who  sought  after  the  law  of  right- 
eousness, did  not  attain  to  [any  justifying] 
righteousness,  because  they  sought  it  not  by 
faitli,  but,  as  it  were,  by  the  works  of  the 
law  ;  for  they  stumbled  at  that  stumbling- 
stone,"^  The  making  of  our  own  w^orks 
the  foundation  of  our  hope  towards  God, 
argues  a  contempt  of  that  ^'  foundation  which 
God  has  laid  in  Zion  :"  it  thrusts  out  from 
his  office  the  Lord  Jesus  Christ,  "  who  of 
God  is  made  unto  us  wisdom  and  righteous- 
ness," and  who,  from  that  very  circum* 
stance,  is  called  ^^  The  Lord  our  Righteous- 
ness."  A  truly  Cliristian  spirit  will  lead  us, 
even  ^^  after  we  have  done  all  that  is  com- 
manded us,  to  say.  We  are  unprofitable  ser- 
vants, we  have  done  that  [only]  which  it 
"VV^as  our  duty  to  do."  See  this  exemplified 
in  the  Apostle  Paul,  than  whom  there  never 
was  but  one  brighter  example  of  piety  in 
the  world ;  he,  after  all  his  eminent  attain- 
ments, '^  desired  to  be  found  in  Christ,  not 
having  his  own  righteousness  which  was  of 
*  Rom.  ix.  3ij  33. 


tt6  . 

the  law,  but  the  righteousness  which  is  of 
God  by  faith  in  Christ.''^ 

Now  then,  compare  the  righteousness  of 
the  two  parties  ;  the  one,  ^'  cleansing  care- 
fully indeed,  and  superstitiously,  the  outside 
of  the  cup  and  platter,  whilst  within  they 
were  full  of  many  unsubdued  lusts  ;"  the 
other,  allowing  not  so  much  as  an  evil 
thought,  but  "  cleansing  themselves  from 
all  iilthiness  both  of  flesh  and  spirit,  and  per- 
fecting holiness  in  the  fear  of  God  :"  the  one 
filled  with  a  high  conceit  of  their  own  good- 
ness, and  claiming  heaven  itself  on  account 
of  it,  whilst  they  aimed  at  nothing  but  the 
applause  of  man  ;  the  other,  in  the  midst  of 
their  most  strenuous  exertions  to  serve  and 
honour  God,  renouncing  all  dependence  on 
themselves,  and  "  glorying  only  in  the  cross 
of  Christ:''  the  one,  a  compound  of  pride, 
unbelief,  and  hypocrisy ;  the  other,  of  hu- 
mility, and  faith,  and  heavenly-mindedness. 
Whatever  may  be  thought  by  those  who 
know  not  how  to  appreciate  the  motives  and 
*Pliil.iii.  ft. 


217 

principles  of  men,  we  do  not  hesitate  to  ap- 
ply to  these  parties  the  distinctive  characters 
assigned  them  by  Solomon,  and  to  say,  that 
^'•' Wisdom  excelleth  folly,  as  much  as  light 
excelleth  darkness."* 

If  now  we  proceed  to  the  second  point  of 
our  enquiry,  and  ask,  Why  our  righteousness 
must  exceed  theirs,  the  text  furnishes  us 
with  a  sufficient  answer  :  If  we  be  no  better 
than  they,  the  Lord  Jesus  assures  us,  "that 
we  shall  in  no  case  enter  into  the  kingdom 
of  heaven."  Under  the  expression,  •'  the 
kingdom  of  heaven,"  both  the  kingdom  of 
grace  on  earth,  and  the  kingdom  of  glory  in 
heaven,  must  be  comprehended ;  for  they 
are,  in  fact,  the  same  kingdom;  and  the  sub- 
jects in  both  are  the  same  ;  only  in  the  one, 
they  are  in  an  infantine  and  imperfect  state, 
whereas^  in  the  other,  they  have  attained 
maturity  and  perfection ;  but  from  both  shall 
we  be  alike  excluded,  if  we  possess  not  a 
better  righteousness  than  theirs ;  the  Lord 
*  Eccl  ii.  13. 

T 


S18 

Jesus  will  no  laore  acknowledge  us  as  liis 
tlisciples  here,  than  he  will  admit  us  into  his 
beatific  presence  hereafter. 


We  cannot  then  without  this  be  partakers 
of  ihe^Mngdom  of  grace.     The  Lord  Jesus 
Christ  has  told  us  plainly,  that  he  does  not 
regard  those  who  merely  ^^  say   unto  him, 
Lord^  Lord/'  however  clamorous  they  may 
be,  or  ostentatious  of  their  zeal  for  him:  he 
iipproves  of  those  only  "  who  do  the  will  of 
bis  Father  which  is  in  heaven.*'     We  may 
assume  the  name  of  his  disciples,  and  be  num- 
bered amongst  them  by  others;  we  may  as* 
sociate  ourselves  with  them,  as  Judas  did, 
and  be  as  little  suspected  of  hypocrisy,  as 
he  ;  we  may  even  deceive  ourselves  as  well 
as  others,  and  be  as  confident  that  we  are 
Abraham's  children  as  ever  the  Pharisees  of 
old  were ;  we  may  like  them  be  quite  indig- 
nant to  have  our  wisdom  and  goodness  cal- 
led in  question ;  "  Are  we  blind  also  ?"  ''  in 
€0    saying,  thou  condemnest  us  :"  But  all 
this  will  not  make  us  Christians,     A  sepuL 


219 

chreinay  be  whitened  and  rendered  beauti- 
ful in  its  outward  appearance  ;  but  it  will  be 
a  sepulchre  still ;  and  its  interior  contents 
will  be  as  loathsome  as  those  of  a  common 
grave.  It  is  to  little  purpose  to  "  have  the 
form  of  godliness,  if  we  have  not  the  power  ;" 
to  "  have  a  name  to  live,  whilst  yet  we  are 
really  dead.''  God  will  not  judge  of  us  by  our 
profession,  but  our  practice  :  ^*Then  are  ye 
my  friends,  says  our  Lord,  if  ye  do  whatso- 
ever I  command  you.''  To  this  elTect  is 
that  declaration  also  of  the  Psalmist ;  hav- 
ing asked,  "Who  shall  ascend  into  the  hill 
of  the  Lord  ?  or  who  shall  stand  in  his  holy 
place  ?"  he  answers,  "  He  that  hath  clean 
hands,  and  a  pure  heart/'  The  truth  is, 
that  those  whom  Christ  will  acknowledge  as 
his  disciples,  have  been  ^^  born  again ;"  they 
are  "  renewed  in  the  spirit  of  their  minds  ;'^ 
»^  they  are  new  creatures ;  old  things  are 
passed  away,  and  all  things  are  become  new : 
they  have  been  taugbt  the  spirituality  and 
extent  of  God's  law  ^  to  know,  that  an  angry 
word  is  murder,  and  an  impure  desire,  adul- 


tery ;  and  in  that  glass  they  liave  seen  them- 
selves  guilty,  polluted,  and  condemned 
sinners  :  they  have  been  stirred  up  by  this 
view  of  themselves  to  flee  unto  Christ  for 
refuge,  as  to  the  hope  set  before  them  in  the 
Gospel :  having  "  found  peace  with  God 
through  the  blood  of  his  cross/'  tbey  devote 
themselves  unfeignedly  to  his  service,  and 
strive  to  "  glorify  him  with  their  bodies  and 
their  spirits  which  are  his.''  //ere  is  the 
true  s&cret  of  their  obedience  ;  "  The  love 
of  Christ  constraineth  them  ;  because  they 
thus  judge,  that,  if  one  died  for  all,  then 
were  all  dead  :  and  that  he  died  for  all,  that 
they  who  live,  should  not  henceforth  live 
unto  themselves,  but  unto  him  that  died  for 
them  and  rose  again."  This  is  conversion  ; 
this  is  regeneration ;  this  is  what  every 
Scribe  and  Pharisee  must  be  brought  to : 
even  Nicodemus,  "  a  master  in  Israel,"  must 
become  a  disciple  of  Christ  in  this  way  : 
for  our  Lord  declared  to  him  in  the  most 
solemn  manner,  that,  "  unless  he  should  be 
[thus]  born  again,  he  could  not  enter  into 
t};Le  kingdom  of  G ode" 


mi 

The  same  is  true  in  relation  to  the  Jcing- 
dom  of  glory,  AVhilst  we  are  in  this  world, 
the  tares  and  the  wheat  which  grow  toge- 
ther, may  so  resemble  each  other,  that  they 
cannot  be  separated  by  human  sagacity. 
The  Jewish  tares,  (as  I  myself  know  by 
ocular  inspection,)  cannot  even  when  full 
grown,  be  immediately  distinguished  from 
wheat  by  a  common  observer:*  the  differ- 
ence, however,  is  soon   found  by  rubbing 

*  The  learned  are  not  agreed  what  tlie  ^i(x;*x. 
were.  Parkhurst's  account  of  them,  in  his  Lexicon, 
is.  that  they  were  "a kind  of  plant,  in  appearance 
not  unlike  corn  or  wheat,  having  at  first  the  same 
kind  of  stalk,  and  the  same  viridity ;  but  bringing 
forth  no  fruit,  at  least  none  good."  Macknight  is 
precisely  of  the  same  opinion.  Linnaeus,  speaking 
of  that  very  species  which  the  Author  here  refers  to, 
designates  them  as  the  zizania.  Later  Botanists  de- 
ny that  that  plant  grew  in  Judea ;  and  represent  it 
as  of  American  growth.  Whether  Linnseus  was 
right,  is  no  part  of  the  Author's  intention  to  discuss. 
He  merely  mentions  the  fact,  that  he  has  seen  (in  a 
Green-house  at  Bristol.)  that  plant,  which  Linnaeus 
identifies  with  the  zizania  of  Judea ;  which  in  our 
translation  of  the  Bible,  is  called  tares  ;  and  which, 
though  to  all  appearance  useless  and  unproductive^ 


S2S 

the  ears^  which  in  the  one  are  nearly  empty, 
and  in  the  other  are  full  of  grain.  The 
same  may  be  noticed  also  in  the  religious 
world.  Not  only  common  observers,  but 
even  those  who  have  the  deepest  insight 
into  characters,  and  the  best  discernment  of 
spirits,  may  be  deceived ;  but  God  can  niev- 
er  be  deceived:  however  specious  we  may 
be  in  our  outward  appearance,  he  will  dis- 
may easily  be  mistaken  for  wheat  in  full  ear.  In  this 
view,  whatever  it  be  ©ailed,  it  illustrates  his  subject : 
and,  if  it  he  the  zizanion,  it  reflects  a  beautiful  li§ht 
also  upon  the  Parable  of  the  Tares,  Matt.  xiii.  Some 
indeed  think,  that  because  the  servants  distinguished 
the  zizania  from  the  wheat,  there  was  no  resemblance 
between  them.  But  that  argument  is  by  no  means 
conclusive  •*  for  the  servants  who  were  constantly 
habituated  to  the  sight  of  tares  and  wheat,  might 
easily  discern  that  they  were  mixed  in  the  field,  whilst 
yet  the  difference  might  not  be  so  great,  but  ihat  a 
number  of  persons  employed  to  pull  them  all  up, 
might  make  innumerable  mistakes,  and  root  up  much 
of  the  corn  with  them.  The  parable  indeed  mat/  be 
explained  without  supposing  any  resemblance  be- 
tween the  two ;  but  such  an  interpretation  destroys, 
in  the  Author's  apprehension,  much  of  the  force  and 
beauty  and  impertane'e  of  the  parable. 


223 

cern  our  character  through  the  thickest  veil ; 
''  he  searcheth  the  hearts,  and  trieth  the 
reins  :''  or,  as  it  is  yet  more  strongly  ex- 
pressed, <^  he  weigheth  the  spirits :''  he 
knows  exactly  the  qualities  of  whieh  every 
action  is  compounded,  and  can  separate 
vrith  infallible  certainty  its  constituent 
parts  :  and,  when  we  shall  stand  before  him 
in  judgment,  he  will  distinguish  the  upright 
Christian  from  the  hypocritical  and  specious 
Pharisee,  as  easily  "  as  a  man  divideth  his 
sheep  from  the  goats.'^  Then  shall  the  final 
separation  take  place ;  >^  the  wheat  shall 
be  treasured  up  in  the  garner,  and  the  tares 
shall  be  burnt  with  unquenchable  fire." 
Here  then  is  a  further  reason  for  the  asser- 
tion in  our  text.  If  an  outside  religion  would 
suffice,  we  might  rest  satisfied  with  it  :  but 
if  we  have  a  Judge,  ''  whose  eyes  are  as  a 
flame  of  fire,"  to  whom  the  most  secret  re- 
cesses of  the  heart  are  ^^  naked  and  open," 
just  as  the  inwards  of  the  sacrifices  were  to 
the  priest  appointed  to  examine  them  ;  and 
if,  as  he  has  told  us,  ^^  he  will  bring  to  light 
the  hidden  things  of  darknesS;   and  make 


SS4 

manifest  the  counsels  of  tlie  lieart/^  then 
must  we  be^  not  specious  Pliarisees,  but 
real  Christians,  even  "  Israelites  indeed^  and 
iVithout  guile  ;'^  we  must  not  be  contented 
with  being  ''  Jews  outwardly,  but  must  be 
Jews  inwardly,  and  have,  not  the  mere  cir- 
cumcision of  the  flesh,  but  the  inward  cir- 
cumcision of  the  heart,  whose  praise  is  not 
of  men,  but  of  God.'^* 

The  peculiar  importance  of  the  subject, 
we  hope,  will  plead  our  excuse,  if  we  tres- 
pass somewhat  longer  than  usual  on  your 
time.  In  our  statement  we  have  been  as 
concise  as  would  consist  with  a  clear  exposi- 
tion of  the  truth.  In  our  application  of  it 
we  shall  also  study  brevity,  as  far  as  the 
nature  of  the  subject  will  admit.  An  audi- 
ence habituated  to  reflection,  like  this,  will 
never  grudge  a  few  additional  moments  for 
an  investigation  so  solemn,  so  weighty,  so 
interesting  as  the  present. 

1.  The  first  description  of  persons,  then, 
to  whom  our  subject  is  peculiarly  applica- 

*  Rom.  ih  28j  29.     ^ 


2^5 

ble,  and  for  whose  benefit  we  are  desirous 
to  improve  it^  is  that  class  of  hearers  who 
come  short  of  the  r 
Scribes  and  Pharisees, 


come   short   of    the    righteousness    of  the 


Many  there  arc,  it  is  to  he  feared,  who,  so 
far  from  ^'  not  being  as  other  men  are,"  can- 
not at  all  be  distinguished  from  the  gene- 
rality of  those  around  them  :  who,  instead  of 
"  fasting  twice  a  week,''  have  never  fasted 
twice,  nor  even  once,  in  their  whole  lives 
for  the  purpose  of  devoting  themselves  more 
solemnly  to  God  :  who,  instead  of  ^^  mak- 
ing long  prayers,"  never  pray  at  all,  or  only 
in  so  slight,  cursory,  and  formal  a  manner, 
as  to  shew  that  they  have  no  pleasure  in  that 
holy  exercise.  Instead  of  keeping  holy  the 
Sabbath-day,  they  ^^  speak  their  own  words, 
do  their  own  work,  and  find  their  own  plea- 
sure" almost  as  much  as  on  other  days ;  or 
if,  for  decency's  sake,  they  impose  a  little 
restraint  upon  themselves,  they  find  it  the 
most  wearisome  day  of  all  the  seven.  In- 
stead of  paying  tithes  with  scrupulous  ex- 
actness, they   will  withhold   the  payment 


2^Q 

both  of  tithes  and  taxes,  if  tbey  can  do  it 
without  tlanger  of  detection  ;  thus  shewing, 
that  they  have  not  even  a  principle  of  hon- 
esty to  '^  render  unto  Caesar,  the  things  that 
are  Caesars,  and  unto  God  the  things  that 
are  God's.''  Perhaps  they  may  now  and 
then  give  away  somewhat  in  charity ;  but 
they  do  not  consecrate  a  portion  of  their  in- 
come to  God  as  a  religious  act,  nor  even  ac- 
count it  their  duty  so  to  do,  notwithstanding 
'^  every  man''  is  expressly  commanded  to 
^^  lay  by  him  in  store  for  charitable  uses, 
according  as  God  has  prospered  bim.'^  In- 
stead  of  being  able  to  appeal  to  God  tha^ 
they  have  never  been  guilty  of  whoredom 
or  adultery,  they  stand  condemned  for  one, 
or  both,  of  these  things  in  their  own  con- 
sciences ;  or,  if  they  do  not,  their  chastity 
has  proceeded  from  other  causes  than  either 
the  fear  of  God,  or  the  hatred  of  sin.  In- 
stead of  honouring  religion  in  the  worlds 
they  have  been  ashamed  of  it,  yea  perhaps 
despised  it,  and  held  up  to  scorn  and  ridi- 
cule those  who  were  its  most  distinguished 
advocates  i  thus^  so  far  from  labouring  to 


227 

proselyte  people  to  righteousness,  they  have 
Hsed  all  their  influence  to  deter  men  from  it. 

What  shall  we  say  then  to  these  charac- 
ters ?  Shall  we  encourage  them  with  the 
hopes  of  heaven?  Must,  we  not  rather 
adoptthe  Apostle's  reasoning,  "  If  the  right- 
eous scarcely  be  saved,  where  shall  the  un- 
godly and  the  sinner  appear?''  Yes  ;  If 
the  Pharisees,  with  all  their  righteousness, 
could  not  enter  into  heaven,  how  shall  they 
come  thither,  who  are  destitute  of  their  at- 
tainments ?  If  every  one  must  perish  who 
does  not  exceed  their  righteousness,  what 
must  become  of  those  who  fall  so  short  of 
it?  O  that  this  argument  might  have  its  pro- 
per weight  amongst  us  !  O  that  men  would 
not  trifle  with  their  souls,  on  the  very  brink 
and  precipice  of  eternity  !  "  Consider,  Bre- 
thren, what  I  say  ;  and  the  Lord  give  you 
understanding  in  all  things  !" 

2.  Next  we  would  solicit  the  attention  of 
those  who  are  resting  in  a  pharisaical  right- 
eousness.    This  is   the   kind   of    religion 


2S8 

which  is  held  in  esteem  by  mankind  at  large. 
An  outward  reverence  for  the  ordinances  of 
religion,  together  with  habits  of  temperance, 
justice,  chastity,  and  benevolence,  consti- 
tute, what  the  world  considers  a  perfect 
character.  The  description  which  St.  Paul 
gives  of  himself  previous  to  his  conversion, 
is  so  congenial  witli  their  sentiments  of  per- 
fection, that  they  would  not  hesitate  to  rest  the 
salvation  of  their  souls  on  his  attainments. 
But  what  said  he  of  his  state,  when  once 
he  came  to  view  it  aright  ?  "  What  things 
were  gain  to  me,  those  I  counted  loss  for 
Christ :  yea  doubtless,  and  I  count  all  things' 
but  loss  for  the  excellency  of  the  knowledge 
of  Christ  Jesus  my  Lord.'^  He  saw,  that 
brokenness  of  heart  for  sin,  a  humble  af- 
fiance in  the  Lord  Jesus  Christ,  and  an  un- 
reserved devotedness  of  heart  to  his  service, 
Were  indispensable  to  the  salvation  of  the 
soul.  He  saw,  that,  without  these,  no  at- 
tainments would  be  of  any  avail ;  yea,  that 
a  man  might  have  all  the  Biblical  learning 
of  the  Scribes,  and  all  the  sanctified  habits 
of  the  Pharisees,  and  yet  never  be  approved 


2S9 

of  the  Lord  in  this  woild^  nor  ever  be  ac- 
cepted of  him  in  the  world  to  come.  Is  it 
not  then  desirable,  that  those  who  are  in  re- 
pute for  wisdom  and  piety  amongst  us, 
should  pause,  and  inquire,  whether  their 
righteousness  really  exceeds  that  of  tlie 
Scribes  and  Pharisees  ?  Would  they  not  do 
well  to  study  the  account  which  St.  Paul 
gives  of  himself  previous  to  his  conversion, 
and  to  examine  wherein  they  surpass  him? 
Alas  !  alas !  We  are  exceedingly  averse  to 
be  undeceived  ;  but  I  would  earnestly  in- 
treat  every  one  of  my  hearers  to  consider 
deeply  what  our  blessed  Lord  has  spoken  of 
such  characters  ;  ^'  Ye  are  they  which  justi- 
fy yourselves  before  men ;  but  God  knoweth 
your  hearts ;  for  that  which  is  highly  es- 
teemed among  men,  is  abomination  in  the 
sight  of  God.'^* 

3.  Lastly,  we  would  suggest  some  profit- 
able considerations  to  -those  who  profess  to 
have  attained  that  superior  righteousneiis 
spoken  of  in  our  text. 

*  Luke  xvi.  15. 
U 


S30 

You  need  not  be  tolil^  that  the  examples 
of  Christ  and  his  Apostles,  and  indeed  of  all 
the  primitive  Christians,  were  offensive, 
rather  than  pleasing,  to  the  Pharisees  of  old. 
The  same  disapprobation  of  real  piety  still 
lurks  in  the  hearts  of  those  who  '^  occupy 
the  seat  of  Moses  ;''*  and  you  must  not 
wonder  if  your  contrition  be  called  gloom ; 
your  faith  in  Christ,  presumption ;  your  de- 
light in  his  ways,  enthusiasm ;  and  your  de- 
votion to  his  service,  preciseness  or  hypoc- 
risy. Well,  if  it  must  be  so,  console  your- 
selves with  this,  that  you  share  the  fate  of 
all  the  saints  that  have  gone  before  you  ;  and 
that  your  state,  with  all  the  obloquy  that  at- 
tends it,  is  infinitely  better  than  that  of  your 
revilers  and  persecutors  :  you  may  well  be 
content  to  be  despised  by  men,  whilst  you 

*  By  this  expression  is  meant,  Those  who  profess- 
ing, like  the  Pharisees,  to  reverence  the  Scriptures 
as  the  word  of  God,  expound  them  as  they  did,  and 
make  use  of  them  to  discourage,  rather  than  promote, 
real  piety.  But  it  is  not  to  be  limited  to  any  order  of 
men  whatever.  See  the  Author's  Letter  to  Dr. 
Pearson, 


231 

are  conscious  of  the  favour  and  approbation 
of  God. 

But  take  care  that  "  you  give  no  just  oc- 
casion to  the  enemy  to  speak  reproachfully.'^ 
The  ^yo^ld^  and  especially  those  who  re- 
semble the  Scribes  and  Pharisees,  will 
watch  your  conduct  narrowly,  just  as  their 
forefathers  did  that  of  our  Lord  himself  ; 
and  happy  will  they  be  to  find  occasion 
against  you.  As  for  your  secret  walk  with 
Grod,  they  know  nothing  about  it:  your 
hopes  and  fears,  and  joys  and  sorrows,  are 
nothing  to  them  :  these  are  the  things  which 
they  deride  as  airy  visions  and  entliusiastie 
cant.  They  will  inquire  into  those  things 
which  come  more  under  their  own  observa- 
tion, and  on  which  they  set  an  exclusive 
value  :  they  will  inquire  how  you  demean 
yourselves  in  your  several  relations  of  life ; 
whether  you  are  temperate  in  your  habits, 
modest  in  your  demeanour,  punctual  in  your 
dealings,  true  to  your  word,  regular  in  your 
duties,  and  diligent  in  your  studies.  They 
will  point  to  many  of  their  own  followers  as 


2S2 

highly  exemplary  in  all  these  partieulara  ; 
and^  if  they  find  you  inferior  to  them  in  any 
respect^  they  will  cast  all  the  blame  upon 
Religion^  and  take  occasion  from  your  mis- 
conduct to  confirm  themselves  in  their  pre- 
judices. Permit  me,  then,  to  say  to  all  my 
younger  Brethren,  and  especially  to  all  who 
shew  any  respect  for  Religion,  that  Religion 
if  true  and  scriptural,  is  uniformly  and  uni- 
versally operative  ;  and  that  it  is  a  shame 
to  a  religious  person  to  be  surpassed  by  a 
Pharisee  in  any  duty  whatsoever.  Though 
I  would  be  far  from  encouraging  any  of  you 
to  boast,  I  would  intreat  all  of  you  so  to  act, 
that  you  may,  if  compelled  by  calumnies, 
adopt  the  language  of  the  Apostle  ;  ^'  Are 
they  Hebrews  ?  so  am  I :  Are  they  Israel- 
ites ?  so  am  I :  Are  they  of  the  seed  of  Abra- 
ham ?  so  am  I :  Are  they  ministers  of 
Christ  ?  I  speak  as  a  fool  5  I  am  more  ;  in 
labours  more  abundant.'^  Thus  be  ye  also 
prepared  to  repel  comparisons,  or  to  turn 
them  to  your  own  advantage :  and  shew, 
that,  in  all  the  social  and  relative  duties, 
and  especially  in  those  pertaining  to  you  as 


S33 


Students,  ymi  are,  '^  not  a  whit  behind  the 
chiefest  among  them ;''  but  that  even  in  the 
ihings  wherein  they  most  value  themselves, 
"  the  righteous  is  more  excellent  than  hie 


neighboui\'^* 


*ProY.  xii.  26* 


Christ  Crucified. 


A 

SERMON 

PREACHED  BEFORE 

THE  UNIVERSITY  OF  CAjMBMDGE, 

ON  SUNDAY,  MARCH  ±7,  1811. 


BY  THE 

HET.  chahles  simeon,  m.  a. 

iEULOW  OE  KI3fG's  C01I;EGE. 


A 

SERMON, 

J  Cor.  II.  S. 

I  determined  not  to  know  any  thing  among 
yoiiy  save  Jesus  Christ  and  Mm  crucijied, 

IN"  different  ages  of  the  world  it  has  pleas- 
ed God  to  reveal  himself  to  men  in  different 
ways,  sometimes  by  visions,  sometimes  by 
voices,  sometimes  by  suggestions  of  his  Spi- 
rit to  their  minds  :  but  since  the  completion 
of  the  sacred  canon,  he  has  principally  made 
use  of  his  written  word,  explained  and  en- 
forced by  men  whom  he  has  called  and 
qualified  to  preach  his  gospel.  And  though 
he  has  not  precluded  himself  from  conveying 
again  the  knowledge  of  his  will  in  any  of  the 
former  ways,  it  is  through  the  written  word 
only  that  we  are  now  authorized  to  expect 


228 

his  gracious  instructions.  This,  whether 
read  by  ourselves  or  published  by  his  ser- 
vants, he  applies  to  the  heart,  and  makes 
effectual  for  the  illumination  and  salvation 
of  men.  It  must  be  confessed  however,  that 
he  chiefly  uses  the  ministry  of  his  servants, 
whom  he  has  sent  as  ambassadors  to  a  guilty 
w^orld.  It  was  thus  that  he  conveyed  the 
knowledge  of  salvation  to  the  Ethiopian  Eu- 
nuch, who  was  reading  an  interesting  por- 
tion of  Isaiah's  prophecies.  He  might  have 
opened  the  understanding  of  this  man  at 
once  by  the  agency  of  his  Spirit ;  but  he 
chose  rather  to  send  his  servant  Philip  to 
join  the  chariot,  and  to  explain  the  Scrip- 
ture to  him.  When  the  Centurion  also  had 
sought  with  much  diligence  and  prayer  to 
know  the  way  of  salvation,  God  did  not  in- 
struct him  by  his  Word  or  Spirit,  but  in- 
formed him  where  to  send  for  instruction; 
and  by  a  vision,  removed  the  scruples  of 
Peter  about  going  to  him  5  that  so  the  estab- 
lished ministry  might  be  honoured,  and  the 
Church  might  look  to  their  authorized  in- 
structors, as  the  instruments,  whom  God 


239 

would  make  use  of  for  their  edification  and 
salvation.  Thus  it  is  at  this  time  :  God  is 
not  confined  to  means  ;  but  he  condescends 
to  employ  the  stated  ministry  of  his  word 
for  the  diffusion  of  divine  knowledge  :  "  The 
priest's  lips  keep  knowledge  ;''  and  by  their 
diligent  discharge  of  their  ministry  is  know^- 
ledge  transmitted  and  increased. 


But  this  circumstance,  so  favourable  to  all 
classes  of  the  community,  imposes  on  them 
a  duty  of  the  utmost  importance.  If  there 
be  a  well  from  which  we  are  to  receive  our 
daily  supplies,  it  becomes  us  to  ascertain 
that  its  waters  are  salubrious  :  and  in  like 
manner,  if  we  are  to  receive  instruction  from 
men,  who  are  weak  and  fallible  as  ourselves, 
it  becomes  us  to  try  their  doctrines  by  the 
touchstone  of  the  written  w  ord,  and  to  re- 
ceive from  them  those  sentiments  only,  which 
agree  with  that  unerring  standard  ;  or,  to  use 
the  words  of  an  inspired  iVpostle,  we  must 
''  prove  all  things,  and  hold  fast  that  which  is 
good."  To  Preachers  also  there  arises  an  aw- 
ful responsibility ;  for,  as  the  people  are ''  to 


240 

receive  Xiie  word  at  their  mouth/''  and  their 
*^  word  is  to  be  a  savour  of  life  or  of  death 
to  all  that  hear  it/'  it  concerns  them  to  he 
well  assured,  that  they  set  before  their  peo- 
ple "  the  sincere  unadulterated  milk  of  the 
word ;''  that  in  no  respect  they  "  corrupt 
the  word  of  God/'  or  "  handle  it  deceitful- 
ly ;  but  by  manifestation  of  the,  truth  com- 
mend themselves  to  every  man's  conscience 
in  the  sight  of  God."* 

Hence  it  appears  that  we  all  are  deeply 
interested  in  this  one  question,  What  is 
truth  ?  what  is  that  truth,  which  ministers 
are  bound  to  preach,  and  which  their  peo- 
ple should  be  anxious  to  hear  !  There  will 
however  be  no  difficulty  in  answering  this 
question,  if  only  we  consult  the  passage 
before  us  ;  wherein  St.  Paul  explicitly  de- 
clares what  was  the  great  scope  of  his  min- 
istry, and  the  one  subject  which  he  labour- 
ed to  unfold.  He  regarded  not  the  subtil- 
ties  which  had  occupied   the  attention  of 

*  See  2  Car.  li.  15 — i7.  attd  iv.  2. 


241 

philosophers  ;  nor  did  he  affect  that  species 
of  knowledge  which  was  in  high  repute 
among  men  :  on  the  contrary^  he  studiously 
avoided  all  that  gratified  the  pride  of  human 
wisdom,  and  determined  to  adhere  simply 
to  one  suhject,  The  crucrjioolon  of  Christ 
for  the  sins  of  men  :  "  I  came  not  unto  you,'' 
says  he,  "  with  excellency  of  speech  or  of 
wisdom,  declaring  unto  you  the  testimony 
of  God  :  for  I  determined  not  to  know  any 
thing  among  you,  save  Jesus  Christ  and 
him  crucified." 

To  explain  and  vindicate  this  determina- 
tion of  the  Apostle  is  our  intention  in  this 
discourse. 

I.  To  explain  it — 

By  preaching  Christ  crucified,  we  are  not 
to  understand  that  he  dwelt  continually  on 
the  fact  or  history  of'  the  crucifixion ;  for 
though  he  speaks  of  having  "  set  forth 
Christ  as  it  were  crucified  before  the  eyes'' 
of  the  Galatians,  and  may  therefore  be  sup- 
w 


posed  occasionally  to  have  enlarged  upon 
the  sufferings  of  Christ,  as  the  means  of  ex- 
citing gratitude  towards  him  in  their  hearts^ 
yet  we  have  no  reason  to  think  that  he  eon- 
tented  himself  with  exhibiting  to  their  view 
a  tragical  scene,  as  though  he  hoped  by  that 
to  convert  their  souls  :  it  was  the  doctrine 
of  the  crucifixion  that  he  insisted  on ;  and 
he  opened  it  to  them  in  all  its  bearings  and 
connexions.  This  he  calls  "  the  preaching 
of  the  cross  .-'^  and  it  consisted  of  such  a 
representation  of  ^^  Christ  crucified,  as  was 
to  the  Jews  a  stumbling-block,  and  to  the 
Oreeks  foolishness  ;  but  to  the  true  believer, 
the  power  of  God  and  the  wisdom  of  God."* 
There  were  two  particular  views  in  which  he 
invariably  spoke  of  the  death  of  Christ ; 
namely,  as  the  ground  ofourhopes^  and  as 
the  motive  to  our  obedience. 

In  the  former  of  these  views  the  Apostle 
not  only  asserts,  that  the  death  of  Christ 
was  the  appointed  means  of  effecting  our  re- 
conciliation with  God,   but  that  it  was  the 

*  1  Cor.  i.  23. 24. 


S13 

only  means  by  which  our  reconciliation 
could  be  effected.  He  represents  all,  both 
Jews  and  Gentiles,  as  under  sin^  and  in  a 
state  of  guilt  and  condemnation  :  he  states 
that^  inasmuch  as  we  are  all  condemned  by 
the  laWj  we  can  never  l)e  justified  by  the 
law^  but  are  shut  up  unto  that  way  of  jus- 
tification which  God  has  provided  for  us  iu 
the  gospel.*  He  asserts  that  '^  God  hath 
set  forth  his  Son  to  be  a  propitiation  through 
faith  in  his  blood,  to  declare  his  righteous- 
ness in  the  remission  of  sins,  that  he  may  be 
justj  and  the  justifier  of  them  that  believe 
in  Jesus. '^t  He  requires  all,  Jews  as  well 
as  Gentiles,  to  believe  in  Jesus,  in  order  to 
the  obtaining  of  justification  by  faith  in 
him  '4  and  so  jealous  is  he  of  every  thing 
that  may  interfere  with  this  doctrine,  or  be 
supposed  to  serve  as  a  joint  ground  of  our 
acceptance  with  God,  that  he  represents  the 
smallest  measure  of  affiance  in  any  thing 
else  as  actually  making  void  the  faith  of 
Christ,  and  rendering  his  death  of  no  avail.  || 

*  Gal.  iii.  32,  23.  t  Rom.  iii.  25,  26. 

\  Gal.  ii.  15, 16.  !j  Gal.  v.  2—4. 


244 

Nay  more,  if  he  himself,  or  even  an  angel 
from  heaven,  should  ever  be  found  to  pro- 
pose any  other  ground  of  hope  to  sinful 
man,  he  denounces  a  curse  against  him; 
and  lest  his  denunciation,  should  be  over- 
looked, he  repeats  it  with  augmented  ener- 
gy :  "  As  we  said  before,  so  say  I  now 
again,  If  any  man  preach  any  other  gospel 
unto  you  than  that  ye  have  received^  let 
him  be  accursed.''* 

To  the  death  of  Christ  he  ascribes  every 
blessing  we  possess.  We  are  "  reconciled 
to  God  by  the  blood  of  his  cross ;  we  are 
^'  brought  nigh  to  him,''  '^  have  boldness 
and  access  with  confidence"  even  to  his 
throne ;  we  '^  are  cleansed  by  it  from  all 
sin  ;"  yea,  "  by  his  one  offering  of  himself 
he  hath  perfected  for  ever  them  that  are 
sanctified."  But  there  is  one  passage  in 
particular  wherein  a  multitude  of  spiritual 
blessings  are  comprised,  and  all  are  refer- 
red to  him  as  the  true  source  from  whom 
they  flow.  The  passage  w^e  speak  of  is  in 
*  Gal.  i.  8,  9. 


2^d 

the  first  chapter  to  the  Ephesians,  where, 
within  the  space  of  eleven  verses,  the  same 
truth  is  repeated  at  least  eight  or  nine  times. 
In  order  to  enter  fully  into  the  force  of  that 
passage,  we  may  conceive  of  Paul  as  main- 
taining  the  truth  in  opposition  to  all  its  most 
determined  adversaries,  and    as  labouring 
to  the  uttermost  to  exalt  Christ  in  the  eyes 
of  those  who  trusted  in  him:  we  may  con- 
ceive of  him,  I  say,    as  contending  thus  : 
^^Have  we  been  chosen  before  the  founda- 
tion of  the  world  ?  it  is  in  Christ :  Have 
we  been  predestinated  unto  the  adoption  of 
children?  it  is  in  and  hy  him:  Are  we  ac- 
cepted? it  is  in  the  Beloved:  Have  we  re- 
demption, even  the  forgiveness  of  sins  ?  it 
is  in  him,  through  his  blood.     Are  all  both 
in  heaven  and  earth  gathered  together  un- 
der one  head  ?  it  is  in  Christ,  even  in  him  : 
Have  we  obtained  an  inheritance  9  it  is  in 
him  :  Are  we  sealed  with  the  Holy  Spirit 
of  proiiMse?  it  is  in  him  :    Are  we  blessed 
with  all  spiritual  blessings  P  it  is  in  Christ 
Jesus,     When   the   Apostle  has  laboured 
thus  to  impress  our  minds  with  the  idea  that 
w  2 


246 

our  whole  salvation  is  iii^  and  by,  tlie  Lord 
Jesus  Christ,  is  it  not  surprising  that  any 
one  should  be  ignorant  of  it  ?  yet  we  appre- 
hend that  many  persons  wjio  have  even  stu- 
died the  holy  Scriptures,  and  read  over 
this  jiassage  a  multitude  of  times,  have  yet 
never  seen  the  force  of  it,  or  been  led  by  it 
to  just  views  of  Christ  as  the  Fountain  "  m 
whom  all  fulness  dwells,'^  and  '^  from 
whose  fulness  we  must  all  receive,  even 
grace  for  grace/' 

But  we  have  observed  that  there  is  another 
view  in  which  the  Apostle  speaks  of  the 
death  of  Christ,  namely,  as  a  motive  to  our 
ohedience.  Strongly  as  he  enforced  the  nc- 
cessityof  relying  on  Christ  and  founding  out 
hopes  of  salvation  solely  on  his  obedience 
unto  death,  he  was  no  less  earnest  in  pro- 
moting the  interest  of  holiness.  Whilst  he 
represented  the  believers  as  '^  dead  to  the 
law''  and  "  without  law,"  he  still  insisted 
that  they  were  "  under  the  law  to  Christ," 
and  as  much  bound  to  obey  every  tittle  of  it 
as  ever  :*  and  he  enforced  obedience  to  it 
*lCor.  ix.21.      Gahii.  19. 


247 

iu  all  its  branches^  and  to  the  utmost  possi- 
ble extent.  Moreover,  when  the  doctrines 
which  he  had  inculcated  were  in  danger  of 
being  abused  to  licentious  purposes,  he  e;x- 
pressed  his  utter  abhorrence  of  such  a  pro- 
cedure,* and  declared,  that  "  the  grace  of 
God  which  brought  salvation,  taught  them, 
that  denying  ungodliness  and  worldly  lusts, 
they  should  live  righteously,  soberly,  and 
godly  in  this  present  world.''f  A  life  of 
holy  obedience  is  represented  by  him  as  the 
great  object  which  Christ  aimed  to  produce 
in  all  his  people  :  indeed  the  very  name,  Je- 
siis^  proclaimed,  that  the  object  of  his  com- 
ing was  ^^  to  save  liis  people  from  their  sins." 
The  same  was  the  scope  and  end  of  his 
death,  even  to  ^^  redeem  them  from  all  ini- 
quity, and  to  purify  unto  himself  a  peculiar 
people  zealous  of  good  works."  His  re- 
surrection and  ascension  to  heaven  had  also 
the  same  end  in  view ;  for  ^'  therefore  he 
both  died,  and  rose,  and  revived,  that  he 
might  be  the  Lord  both  of  the  dead  and  liv- 
ing." Impressed  with  a  sense  of  these 
*  Rom.  vi.4.  ±5'  fTit.  ii.  11,  ±2, 


things  himself,  St.  Paul  laboured  more 
abundantly  than  any  of  the  Apostles  in  his 
holy  vocation :  he  proceeded  with  a  zeal 
whicli  nothing  could  quench,  and  an  ardour 
which  nothing  could  damp  :  privations,  la- 
bours, imprisonments,  deaths  were  of  no  ac- 
count in  his  eyes;  ^'none  of  these  things 
moved  him,  neither  counted  he  his  life 
dear  unto  him,  so  tliat  he  might  finish  his 
course  with  joy,  and  fulfil  the  ministry 
that  was  committed  to  him.'^  But  what  was 
the  principle  by  which  he  was  actuated? 
He  himself  tells  us,  that  be  was  impelled  by 
a  sense  of  obligation  to  Christ  for  all  that  he 
had  done  and  suffered  for  him:  ^'the  love 
of  Christ  constraineth  us,''  says  he,  "  be- 
cause we  thus  judge,  that  if  one  died  for  all, 
then  were  all  dead :  and  that  he  died  for 
all,  that  they  wiio  live  should  not  henceforth 
live  unto  themselves,  but  unto  him  who  died 
for  them  and  rose  again,"*  This  is  that 
principle  which  he  desired  to  be  universally 
operative,  aad  endeavoured  to  impress  on 
the  minds  of  all  :  "We  beseech  you;  bre- 
*  2  Cor.  V.  14, 15. 


249 

thren/^  says  he,  ''  by  the  mercies  of  God, 
that  yon  present  your  bodies  a  living  sacri- 
fice, holy,  acceptable  to  God,  which  is  your 
reasonable  service.'**  What  mercies  he 
refers  to,  we  are  at  no  loss  to  determine ; 
they  are  the  great  mercies  vouchsafed  to  us 
in  the  work  of  redemption :  for  so  he  says 
in  another  place,  ^'  Ye  are  bought  ^vith  a 
price  ;  therefore  glorify  God  in  your  body 
and  in  your  spirit  which  are  his.'^f 

Now  this  is  the  subject  which  the  Apostle 
comprehends  under  the  term  "  Christ  cru- 
cified ;''  it  consists  of  two  parts  ;  first,  of 
affiance  in  Christ  for  salvation,  and  next,  of 
obedience  to  the  law  for  his  sake  :  had  either 
part  of  it  been  taken  alone,  his  views  had 
been  imperfect,  and  his  ministry  without 
success.  Had  he  neglected  to  set  forth 
Christ  as  the  only  Saviour  of  the  world,  he 
would  have  betrayed  his  trust,  and  led  his 
liearers  to  build  their  hopes  on  a  foundation 
of  sand.  On  the  other  hand,  if  he  had  neg- 
lected to  inculcate  holiness,  and  to  set  forth 
*  Rom.  xii.  1.        1 1  Cor.  vi.  19,  20. 


250 

redeeming  love  as  the  great  incentive  to  obe- 
dience^ he  would  have  been  justly  charge- 
able with  that  which  has  been  often  falsely 
imputed  to  him,  an  antinomian  spirit :  and 
his  doctrines  would  have  merited  the  odium 
which  has  most  unjustly  been  cast  upon 
them.  But  on  neither  side  did  he  err  :  he 
forgot  neither  the  foundation  nor  the  super- 
structure :  he  distinguished  properly  be- 
tAveen  them,  and  kept  each  in  its  place : 
and  hence  with  great  propriety  adopted  the 
determination  in  our  text. 

Having  explained  bis  determination^  we 
shall  now  proceed, 

II.  To  vindicate  it. 

It  was  not  from  an  enthusiastic  fondness 
for  one  particular  point,  but  from  the  fullest 
eonviction  of  his  mind,  that  the  Apostle 
adopted  this  resolution  ;  and  so  the  word 
in  the  original  imports  ;  ^'  I  determined  as 
the  result  of  my  deliberate  judgment,  to 
know  nothing  among  you  save  Jesus  Christ 


«51 

and  him  crucified  :  I  have  made  it,  and  will 
ever  make  it,  my  theme,  my  boast,  and  my 
gong/'  The  reasons  why  he  insisted  on  this 
subject  so  exclusively,  and  with  such  de- 
light, shall  now  be  stated  :  He  did  so^ 

1st,  Because  it  contained  all  that  he  was 
commissioned  to  declare, 

"  It  pleased  God  to  reveal  his  Son  in  the 
Apostle  that  he  might  preach  him  among 
the  heathen :''  and  accordingly  St.  Paul  tells 
us,  that  ">  this  grace  was  given  to  him  to 
preach  the  unsearchable  riches  of  Christ.'^ 
This  I  say,  was  his  office ;  and  this  too  is 
the  ministry  of  reconciliation  which  is  com- 
mitted to  ministers  in  every  age  ;  ^'  to  wit^ 
that  God  was  in  Christ  reconciling  the  world 
unto  himself,  not  imputing  their  trespasses 
unto  them.''*  To  the  Apostles  indeed  the 
commission  was  to  ''  go  forth  into  all  the 
world,  and  to  preach  the  gospel  to  every 
creature;"  whereas  to  us  is  assigned,  as  it 
were^  a  more  limited  sphere :  but  the  subject 
*  2  Cor.  V.  18, 19. 


S53 

of  our  ministry  is  the  same  with  theirs  :  we 
have  the  same  dispensation  couimitted  unto 
us  ;  and  ^'  woe  will  be  unto  us,  if  we  preach 
not  the  gospel.^' 

But  as  though  men  needed  not  to  be  evan- 
gelized now,  the  term  evangelical  is  used 
as  a  term  of  reproach.  We  mean  not  to 
justify  any  persons  whatsoever  in  using  un- 
necessary terms  of  distinction,  more  especi- 
ally if  it  be  with  a  view  to  depreciate  others, 
and  to  aggrandize  themselves  :  but  still  the 
distinctions  which  are  made  in  Scripture 
must  be  made  by  us  ;  else  for  what  end  has 
God  himself  made  them  ?  Now  it  cannot  be 
denied  that  the  Apostle  characterizes  the 
great  subject  of  his  ministry  as  the  gospel; 
nor  can  it  be  denied  that  he  complains  of 
some  teachers  in  the  Galatian  church  as  in- 
troducing another  gospel,  which  was  not 
the  true  gospel,  but  a  perversion  of  it.* 
Here  then  he  lays  down  the  distinction  be- 
tween doctrines  which  are  truly  evangelical, 
and  others  which  have  no  just  title  to  that 
*  Gal.  i.  6, 7, 


2.73 

name.  Of  course  wherever  the  same  difler- 
ence  exists  between  the  doctrines  maintain- 
ed, the  same  terms  must  he  proper  to  dis- 
tinguish them  ;  and  a  just  view  of  those  dis- 
tinctions  is  necessary  in  order  to  our  being 
guarded  against  error^,  and  established  in 
the  truth. 

But  we  beg  to  be  clearly  understood  in 
reference  to  this  matter.  It  is  not  our  de- 
sign to  enter  into  any  dispute  about  the  use 
of  a  term,  or  to  vindicate  any  particular 
party,  but  merely  to  state,  with  all  the  clear- 
ness we  can,  a  subject,  about  which  every 
one  ought  to  have  the  most  accurate  and 
precise  ideas. 

We  have  seen  what  was  the  great  subject 
of  the  Apostle's  preaching,  and  which  he 
emphatically  and  exclusively  called  thegos. 
j)el :  and  if  only  Ave  attend  to  what  he  has 
spoken  in  the  text,  we'  shall  see  what  really 
constitutes  evangelical  preaching.  The  sub-, 
ject  of  it  must  be  "  Christ  crucified  ;"  that 
is,  Christ  must  be  set  forth  as  the  only  foun* 

X 


25-h 

dation  of  a  sinner's  hope  :  and  Holiness  in 
all  its  branches  must  be  enforced ;  but  a 
sense  of  Christ's  love  in  dying  for  us  must 
be  inculcated  as  the  mainspring  and  motive 
of  all  our  obedience.  The  manner  of  set- 
ting forth  this  doctrine  must  also  accord  with 
that  of  the  Apostle  in  the  text :  the  impor- 
tance of  the  doctrine  must  be  so  felt^  as  to 
make  us  determine  never  to  know  any  thing 
else,  either  for  the  salvation  of  our  own 
souls,  or  for  the  subject  of  our  public  min- 
istrations. Viewing  its  transcendent  excel- 
lency, we  must  rejoice  and  glory  in  it  our- 
selves, and  shew  forth  its  fruits  in  a  life  of 
entire  devotedness  to  God  ;  we  must  call 
upon  our  hearers  also  to  rejoice  and  glory 
in  it,  and  to  display  its  sanctifying  effects  in 
the  whole  of  their  life  and  conversation. 
Thus  to  preach,  and  thus  to  live,  would 
characterize  a  person,  and  his  ministry,  as 
evangelical,  in  the  eyes  of  the  Apostle  : 
whereas  indiiTerence  to  this  doctrine,  or  a 
corruption  of  it,  either  by  a  self-rigbteous 
or  antinomian  mixture,  would  render  both 
the  person  and  his  ministry  obnoxious  to 


g55 

his  censure,  according  to  the  degree  in 
which  such  indifference,  or  such  a  mixture 
prevailed.  We  do  not  mean  to  say,  that 
there  are  not  different  de2;rees  of  clearness 
in  the  views  and  ministry  of  different  per- 
sons, or  that  none  are  excepted  of  God  or 
useful  in  the  Church,  unless  they  come  up 
to  such  a  precise  standard  :  Nor  do  we  con- 
fine the  term  Evangelical  to  those  who  lean 
to  this  or  that  particular  system^  as  some  are 
apt  to  imagine  :  but  this  we  say,  that,  in 
proportion  as  any  persons,  in  their  spirit  and 
in  their  preaching,  accord  with  the  example 
in  the  iexi^  they  are  properly  denominated 
evangelical ;  and  that,  in  proportion  as  they 
recede  from  this  pattern,  their  claim  to  this 
title  is  dubious  or  void. 

Now  then  we  ask,  What  is  there  in  this 
which  every  Minister  ought  not  to  preach, 
and  every  Christian  to  feel  ?  Is  there  any  thing 
in  this  enthusiastic  ?  any  thing  Sectarian  ? 
any  thing  uncharitable  ?  any  thing  worthy  of 
reproach  ?  Is  the  Apostle's  example  in  the 
text  so  absurd,  as  to  make  an  imitation  of  him 


S56 

blame-worthy,  and  a  conformity  to  liim  con- 
temptible ?  Or,  if  a  scoffing  and  ungodly  world 
will  make  the  glorying  in  the  cross  of  Christ 
a  subject  of  reproach,  ought  any  who  are  re- 
proached by  them  to  abandon  the  gospel  for 
fear  of  being  called  evangelical  ?  Ought 
they  not  rather,  like  the  Apostles,  ^^  to  re- 
joice that  they  are  counted  worthy  to  suffer 
shame,  if  shame  it  be,  for  Christ's  sake?" 
The  fact  is  indisputable,  that  the  Apostle's 
commission  was  to  preach  Christ  crucified  ; 
to  preach,  I  say,  that  chiefly,  that  constant- 
ly, that  exclusively :  and  therefore  he  was 
justified  in  his  determination  to  ^'  know  no- 
thing else  :''  consequently,  to  adopt  that 
same  resolution  is  our  wisdom  also,  whe- 
ther it  be  in  reference  to  our  own  salvation, 
or  to  the  subject  of  our  ministrations  in  the 
church  of  God. 

We  now  proceed  to  a  second  reason  for 
the  Apostle's  determination.  He  determin- 
ed to  know  nothing  but  Christ  and  him  cru- 
cified. Because  it  contained  all  that  could 
conduce  to  the  happiness  of  man.     There 


S57 

are  other  things  which  may  amuse ;  but 
there  is  nothing  else  that  can  contribute  to 
man's  real  happiness.  Place  him  in  a  situa- 
tion of  great  distress  ;  let  him  be  bowed 
down  under  a  sense  of  sin ;  let  him  be  op- 
pressed with  any  great  calamity;  or  let 
him  be  brought  by  sickness  to  the  borders 
of  the  grave  :  there  is  nothing  that  will  sat- 
isfy his  mind  but  a  view  of  this  glorious 
subject:  Tell  him  of  his  good  works;  and 
he  feels  a  doubt,  (a  doubt  which  no  human 
being  can  resolve^)  what  is  that  precise  mea- 
sure of  good  works  which  will  insure  eter- 
nal happiness  :  tell  him  of  repentance^  and 
of  Christ  supplying  his  deficiencies  ;  and  he 
will  still  be  at  a  loss  to  ascertain  whether 
he  has  attained  that  measure  of  penitence  or 
of  goodness,  which  is  necessary  to  answer 
the  demands  of  God.  But  speak  to  him  of 
Christ  as  dying  for  the  sins  of  men,  as 
^»  casting  out  none  that  come  unto  him,''  as 
^'  purging  us  by  his  blood  from  all  sin/'  and 
as  clothing  us  with  his  own  unspotted  righ- 
teousness ;  yea,  as  making  his  own  grace  to 
abound  not  only  where  sin  has  abounded 


S58 

but  infinitely  beyond  ouv  most  abounding 
iniquities  ;*  set  forth  to  him  thus  the  free- 
ness  and  sufficiency  of  the  gospel  salvation, 
and  he  wants  nothing  else :  he  feels  that 
Christ  is  "  a  Rock,  a  sure  Foundation ;'' 
and  on  that  he  builds  without  fear,  assured 
that  *^  whosoever  believeth  in  Christ  shall 
not  be  confounded/^  He  hears  the  Saviour 
saying, "  This  is  eternal  life  to  know  thee  the 
only  true  God,  and  Jesus  Christ  whom  thou 
hast  sent ;''  and  having  attained  that  know- 
ledge, he  trusts  that  the  word  of  Christ  shall 
be  fulfilled  to  him :  he  already  exults  in  the 
language  of  the  Apostle,  ^^Wiio  is  he  that 
condemneth  ;  it  is  Christ  that  died,  yea  ra- 
ther,  that  is  risen  again,  who  is  even  at  the 
right  hand  of  God,  who  also  maketh  inter- 
cession for  us."t 

But  if  a  sense  of  guilt  afflict  some,  a  want 
of  victory  over  their  indwelling  corruptions 
distresses  others  ;  and  to  them  also  the  doc- 
trine of  Christ  crucified  administers  the  only 
effectual  relief.  The  consideration  of  eter- 
nal rewards  and  punishments  affords  indeed 
*  Rom.  V.  20, 21.  t  Rom.  viii.  34. 


I 


259 

a  powerful  incentive  to  exertion ;  but  efforts 
springing  from  those  motives  only,  will  al- 
ways savour  of  constraint ;  they  will  never 
be  ingenuous,  hearty,  affectionate,  unreserv- 
ed. But  let  a  sense  of  redeeming  love  oc- 
cupy the  soul,  and  the  heart  becomes  enlarg- 
ed, and  "  the  feet  are  set  at  liberty  to  run 
the  way  of  God's  commandments/'  We 
say  not  that  every  person  Avho  professes  to 
have  experienced  the  love  of  Christ,  will 
always  walk  consistently  with  that  profes- 
sion ;  for  there  were  falls  and  offences  not 
only  in  the  Apostolic  age,  but  even  among 
the  Apostles  themselves  :  but  this  we  say, 
that  there  is  no  other  principle  in  the  uni- 
verse so  powerful  as  the  love  of  Christ ; 
that  whilst  that  principle  is  in  action,  no 
commandment  will  ever  be  considered  as 
grievous  ;  the  yoke  of  Christ  in  every  thing 
will  be  easy,  and  his  burthen  light ;  yea, 
the  service  of  God  will  be  perfect  freedom  ; 
and  the  labour  of  our  souls  will  be  to  '^  stand 
perfect  and  complete  in  all  the  will  of  God." 
This  the  Apostle  found  in  his  own  experi- 
ence ;  and  this  he  found  to  be  the  effect  of 


S60 

his  ministry  on  the  hearts  of  thousands. 
What  then  could  he  wish  for  in  addition  to 
this?  Where  this  principle  was  ineffica- 
cious^ nothing  was  effectual ;  and  where 
this  was  effectual,  nothing  else  w  as  wanted  : 
no  wonder  then  that  he  determined  to  insist 
on  this  suhject,  and  nothing  else  ;  since, 
w^hether  in  the  removing  of  guilt  from  the 
conscience,  or  of  corruption  from  the  soul, 
nothing  could  bear  any  comparison  with 
this. 

Further,  He  determined  to  know  nothing 
but  this  subject,  Because  nothing  could  he 
added  to  it  without  weakening  or  destroying 
its  efficacy.  The  subject  of  Christ  crucified 
may,  as  we  have  before  observed,  be  consi- 
dered as  consisting  of  two  parts,  a  foundation, 
and  a  superstructure.  Now  St.  Paul  de- 
clares, that  if  any  thing  whatever  be  added 
to  that  foundation,  it  will  make  void  the 
whole  gospel.  If  any  thing  could  have  been 
found  which  might  safely  have  been  added 
to  it,  we  might  suppose  that  the  rite  of  cir- 
cumcision might  have  claimed  th^t  honour, 


261 

because  it  was  of  God^s  special  appointment, 
and  had  had  so  great  a  stress  laid  upon  it 
by  God  himself:  but  St.  Paul  says  in  refer- 
ence to  that  rite,  that  if  any  person  should 
submit  to  it  with  a  view  to  confirm  his  in- 
terest in  the  gospel,  "  Christ  should  profit 
him  nothing:"  such  a  person  would  have 
"  fallen  from  grace/^  as  much  as  if  he  had 
renounced  the  gospel  altogether.  Again,  if 
any  person  who  had  the  foundation  rightly 
laid  within  him,  should  build  upon  it  any 
thing  but  the  pure,  the  simple,  the  essential 
duties  of  religion,  "  his  M^ork  should  be 
burnt  up  as  wood  or  stubble  ;''  and  though 
he  should  not  entirely  lose  heaven,  he  should 
lose  much  of  his  happiness  there,  and  be 
saved  only  like  one  snatched  out  of  the  de- 
vouring flames.  With  such  a  view  of  the 
subject,  what  inducement  could  the  Apostl 
have  to  add  any  thing  to  it  ? 


e 


But  the  Apostle  speaks  yet  more  strongly 
respecting  this*  He  tells  us  not  only  that 
the  adulterating  of  the  subject  by  any  base 
mixture  will  destroy  its  efficacy,  but  that 


263 

even  an  artificial  statement  of  the  truth  will 
make  it  of  none  effect.  Ood  is  exceedingly 
jealous  of  the  honour  of  his  gospel ;  if  H  be 
plainly  and  simply  stated^  he  v^^ill  work  hy 
it,  and  make  it  elTectual  to  the  salvation  of 
men  :  bnt  if  it  be  set  forth  with  all  the  orna- 
ments of  human  eloquence,  and  stated  in 
^*  the  words  which  man's  wisdom  teacheth," 
he  will  not  work  by  it ;  because  he  would 
have  "  our  faith  to  stand,  not  in  the  wisdom 
of  men,  but  in  the  power  of  God.''  Hence 
St.  Paul,  though  eminently  qualified  to  set 
it  forth  with  all  the  charms  of  oratory,  pur- 
posely laid  aside  ^^  all  excellency  of  speech 
or  of  wisdom  in  declaring  the  testimony  of 
God,"  and  ^^  used  all  plainness  of  speech,'^ 
lest  by  dressing  up  the  truth  "  in  the  en- 
ticing words  of  man's  wisdom  he  should 
make  the  cross  of  Christ  of  none  effect."* 

Further  vindication  than  this  is  unneces- 
8ary :  for,  if  this  subject  contained  all  that 
he  was  commissioned  to  declare ;  if  it  con- 
tained all  that  could  conduce  to  the  happi- 
*  1  Cor.  i.  17.  and  ii.  1. 4,  3. 


263 

ness  of  man  ;  and  if  nothing  could  be  added 
to  it  without  weakening  or  destroying  its  ef- 
ficacy ;  he  must  have  consented  to  defeat 
the  ends  of  his  ministry  altogether,  if  he  had 
not  adopted  and  maintained  the  resolution 
in  the  text. 

If  then  these  things  be  so,  we  may  ven- 
ture to  found  upon  them  the  following  ad- 
vice. 

First,  Let  us  take  care  that  we  know 
Christ  crucified.  Many  because  they  are 
born  and  educated  in  a  Christian  land  are 
ready  to  take  for  granted  that  they  are  in- 
structed in  this  glorious  subject:  but  there  is 
almost  as  much  ignorance  of  it  prevailing 
amongst  Christians  as  amongst  the  heathen 
themselves.  The  name  of  Christ  indeed  is 
known,  and  he  is  complimented  by  us  with 
the  name  of  Saviour;  but  the  nature  of  his 
office,  the  extent  of  his  work,  and  the  ex- 
cellency of  his  salvation,  are  known  to  few. 
Let  not  this  be  considered  as  a  rash  asser- 
tion ;  for  we  will  appeal  to  the  consciences 


of  all ;  Do  we  find  that  the  Apostle^s  views 
of  Christ  are  common?  Do  we  find  many  so 
filled  with  admiring  and  adoring  thoughts  of 
this  mystery,  as  to  count  all  things  but  loss 
for  the  excellency  of  the  knowledge  of  it ; 
and  to  say,  like  him,  ^^  God  forbid  that  I 
should  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ?"  Oh  the  contrary,  do  we  not 
find  that  there  is  an  almost  universal  jeal- 
ousy on  the  subject  of  the  gospel :  that  those 
who  most  labour  to  tread  in  the  Apostle's 
steps,  are  often  mo^t  branded  with  oppro- 
brious names  ?  Do  we  not  find  that  his  views, 
of  the  gospel  are  calumniated  now,  precisely 
as  they  were  in  the  days  of  the  Apostle  him- 
self? Verily,  we  should  be  glad  to  be  found 
false  witnesses  in  relation  to  these  things, 
and  would  most  joyfully  retract  our  asser- 
tions, if  it  could  be  shewn  that  they  are  not 
founded  in  truth.  We  do  hope  however 
that  there  is  an  increasing  love  to  the  gospel 
pervading  the  whole  land  :  and  I  pray  God 
it  may  prevail  more  and  more,  and  be  em- 
braced by  every  one  of  us,  not  superficially, 
partially,  theoretically,  but  clearly,  fully, 
practically. 


S65 

Secondly,  Let  us  adopt  the  ^postle^s  de- 
termination  for  ourselves.     Doubtless,  as 
men  and  members  of  society,  there  are  many 
other  things    which  we   are   concerned   to 
know.     Whatever  be  our  office  in  life,  we 
ought  to  be  well  acquainted  with  it,  in  or- 
der that  we  may  perform  its  duties  to  the 
advantage  of  ourselves  and  others  ;  and  we 
would  most  particularly  be  understood   to 
say,  that  the  time  that  is  destined  for  the  ac- 
quisition of  useful  knowledge,  ought  to  be 
diligently   and   conscientiously    employed. 
But,  as  Christians  J  we  have  one  object  of 
pursuit,  which  deserves  all  our  care  and  all 
our  labour :  yes,  we  may  all  with  great  pro- 
priety determine  to  know  nothing  but  Christ 
and  him   crucified.      This  is   the  subject 
which  even  ^^  the  angels  in  heaven  are  ever 
desiring  to  look  into,''  and  which  we  may 
investigate  for   our  whole   lives,    and   yet 
leave  depths  and  heights  unfathomed  and 
unknown.     St.  Paul,  after  preaching  Christ 
for  twenty  years,  did  not  conceive  himself 
yet  awhile  to  have  attained  all  that  he  might, 
and  therefore  still  desired  to  know  Christ 

Y 


266 

more  and  more  "  in  the  power  of  his  resur- 
rection, and  in  the  fellowship  of  his  suffer- 
ings," This  therefore  we  may  well  desire, 
and  count  all  things  but  loss  in  comparison 
pfit. 

Lastly,  Let  us  make  manifest  the  nmdom 
of  our  determination  hjtlie  holiness  of  our 
lives. 

The  doctrine  of  Christ  crucified,  ever  did, 
and  ever  will  appear  ^'  foolishness"  in  the 
eyes  of  ungodly  men :  so  that,  if  it  be  preach- 
ed by  an  Apostle  himself,  he  shall  be  ac- 
counted by  them  a  babbler  and  deceiver. 
But  there  is  one  way  of  displaying  its  ex- 
cellency open  to  us,  a  way  in  which  w© 
may  effectually  "  put  to  silence  the  ignorance 
of  foolish  men  :"  namely,  "  by  well-doing  ;" 
that  is,  by  shewing  the  sanctifying  and 
transforming  efficacy  of  this  doctrine.  Sf. 
Paul  tells  us,  that  "by  the  cross  of  Christ 
the  world  was  crucified  unto  him,  and  he 
unto  the  world:"*  and  such  is  the  effect 
*  Gal.  vi.  14. 


2Q7 

that  it  should  produce  on  us  :  we  should 
shew  that  we  are  men  of  another  world,  and 
men  too  of  ''  a  more  excellent  spirit :"  we 
should  shew  the  fruits  of  our  faith  in  every 
relation  of  life  :  and,  in,  so  doing,  we  may 
hope  to  ''  win  hy  our  good  conversation'' 
many,  who  would  never  have  suhmitted  to 
the  preached  word. 

But  we  must  never  forget  where  our 
strength  is,  or  on  whose  aid  we  must  entire- 
ly rely.  The  Prophet  Isaiah  reminds  us  of 
this ;  ^^  Surely  shall  one  say.  In  the  Lord 
have  I  righteousness  and  strength:' '  and 
our  Lord  himself  plainly  tells  us,  that 
"without  him  we  can  do  nothing.''  Since 
then  ''  we  have  no  sufficiency  in  ourselves  to 
help  ourselves,"  and  "  God  has  laid  help 
for  us  upon  One  that  is  mighty,"  let  us  "  live 
by  faith  on  the  Son  of  God,"  "  receiving 
daily  out  of  his  fulness  that  grace"  that 
shall  be  '^  sufficient  for  us."  Let  us  bear 
in  mind,  that  this  is  a  very  principal  part 
of  the  knowledge  of  Christ  crucified  :  for, 
as  ^'  all  our  fresh  springs  are  in  Christ," 


so  must  we  look  continually  to  liim  for  ^^  the 
supplies  of  his  Spirit/'  and  ^*  have  him  for 
our  wisdom^  our  righteousness,  our  sancti- 
fication  and  redemption. 


THE  END. 


